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Divinity and Man 



An Interpretation of Spiritual Law in its Relation to 

Mundane Phenomena and to the Ruling Incentives 

and Moral Duties of Man, Together with an 

Allegory Dealing with Cosmic Evolution and 

Certain Social and Religious Problems 



By 

W. K. Roberts 



Revised Edition 



G. P. Putnam's Sons 
New York and London 
£be Ikntckerbocfcer. press 

1903 



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THE LIBRARY OF 
CONCiRESS. 

Two Copies Received 

WAY 19 1903 

Copyright Entry 
CUSSOfc, XXa No 

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COPY B. 



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Copyright 1903 

BY 

W. K. ROBERTS 



Published, May, 1903 



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THE DOCTRINAL ARGUMENT IN BRIEF 

i. Deity, sought to ultimate conclusions, becomes 
comprehensive of, and inseparable from, nature and 
finite intelligence. 

2. Infinite principles, as attributes of Deity, radi- 
ate forth from a supermundane source and, coming 
in contact with materiality, create the manifesta- 
tions of the natural world. Thus detached from 
the true or ethereal Spirit, these outer elements of 
Deity — which include in their composition the souls 
of humankind— are necessarily deteriorate or finite, 
until attracted back from the earth and restored to 
their divine source. 

3. A divine impulsion, operating as an eternal law 
of the universe, evolves planet worlds from the solar 
systems in space, and causes them, after completing 
their destined periods of existence, to disintegrate, 
that their substance-matter may be reorganised for 
the construction of new worlds. 

4. The spirit of man, while of divine origin and an 
eternal factor of the universe, is forever subordinate 
to other and superior elements of Deity, and is 
elected to an endless chain of cycles of individual 
consciousness. During each of these cycles it is 
afforded opportunity for an earthly incarnation, and 
for a period of restoration to its spiritual inheritance 
in the ultimate Heaven. 



iv The Doctrinal Argument in Brief 

5. The human soul has a progressive career from 
the time of bodily death until its arrival at the ult- 
imate Heaven ; whence, in due course, it turns back 
to earth as a latent or unconscious ego for re-birth, 
and the beginning of a new cycle of existences. 

6. An intuitive and inspirational power of sensing 
Infinite truth subsists in the human mind, which, 
when cultivated and utilised, serves to guide the intel- 
lectual destiny and to ennoble and spiritualise the 
soul. This power affords the only resource through 
which esoteric knowledge of Infinity, or of the 
spiritual universe, is obtainable. 

7. Man's mind is normally pure and righteously 
purposed, but subject to temporary attaints from 
misguided indulgence in physical incentives; and 
these attaints necessarily afflict the soul until they 
have been duly atoned for, or eliminated, through 
an unfoldment of the inherent spiritual power. 

8. The tradition of Adam's fall has arisen out of 
man's inner consciousness of a previous spiritual ex- 
istence, whereby his mortal life attains the aspect of 
a banishment from Paradise. The idea of a Saviour 
or Redeemer results from the oppression and con- 
fusion of man's spiritual nature through sensual 
environment; causing an apparent incapacity to find 
his way alone and unaided to divine grace ; or, more 
correctly stated, to unity with, or restoration to, the 
Infinite. 

9. Man is conditioned for happiness by the pro- 
gressive redemption of his spirit from the physical 
influences that environ it, concurrently with the ful- 
filment of the routine of services for which his 
nature is specially adapted ; and it is only when de- 



The Doctrinal Argument in Brief v 

parting from this course that he suffers discourage- 
ment or lack of interest in the affairs of life. 

10. Human progress depends largely upon an 
observance of Nature's laws concerning geniture, 
and upon the efficient training of youth. The first 
of these essentials is achieved through following the 
affections indicative of physical and mental affinities 
in marital selection, and in religiously sustained 
chastity ; the other should effect such psychological 
influence upon the child as will expel contaminating 
mental impressions and vicious tendencies, and cult- 
ivate the genius of its immortal spirit. 

n. The true religious sentiment is a spontaneous 
emanation from an inherent spiritual wisdom pos- 
sessed by each normal human mind, which gives 
both an intimation of its relationship to the over- 
ruling Infinite, and a disposition to observe moral 
or conscientious precepts. False or deteriorate re- 
ligious sentiment comes of a defective expression of 
man's inherent and inspired wisdom, usually in the 
form of erroneous teachings ; and leads to participa- 
tion in, and servile dependency upon, propitiatory 
ceremonials in pursuit of the Divine favour. 

12. Through inspiration, divine grace admonishes 
and fits man for the avocations of an earthly exist- 
ence and gives hope for the future; and, under 
favourable conditions, so empowers his intellect as to 
enable him to give expression to esoteric or original 
truth for the profit of his fellow-beings. True re- 
ligious sentiment, moral sanctification, and oneness 
with the Infinite is developed through embracing 
and adhering to the dictates of inspiration. Further- 
more, through the influence of this inspiration there 



vi The Doctrinal Argument in Brief 

may ensue a capacity to so imbue fellow-men with 
spiritualising and flesh-conquering incentives as to 
regenerate their hearts and heal their mental and 
physical ills. 

W. K. R. 

Hankow, China, April 15, 1902. 



CONTENTS 
PART I 

A DOCTRINAL ARGUMENT 

PAGE 

CHAPTER I 

DEITY ESTIMATED BY PERCEPTIBLE ATTRIBUTES 

The Divine Presence — The Divine Genesis of Life — The Divine 
Governance — Divine Retribution — Divine Sympathy — 
The Infinite in Association with Finite Intelligence . 3-17 

CHAPTER II 

DEITY INCORPORATE WITH THE MATERIAL UNIVERSE 

Relationship of the Infinite to Materiality — Interstellar Subdi- 
vision and Organisation — The Interstellar Centres of Crea- 
tive Power — The Creation and Ending of Material Worlds 
— The Vitalising of the Cosmic Element : Inert Ponder- 
able Matter ; The Origin of Cosmic Energy ; The Vital 
Growth — The Subterrestrial or Astral Realm . . 18-33 

CHAPTER III 

ORIGIN AND DEVELOPMENT OF THE FINITE SOUL 

Conscious Existence Attained through Incarnation : Attraction 
of the Unborn Ego to its Embodied Affinities ; the Pre- 
Natal Career of the Ego ; The Physical Inception of the 
Ego — Certain Important Features of the Soul's Conscious 
Career : The Life-Phase of Soul Consciousness ; The 
Soul's Need for Change of Scene and Activities ; The 



viii Contents 

PAGE 

Pre-Ordained and the Volitional Functions of the Soul — 
Certain Phases of Existence in t lie Astral Realm : Super- 
mundane Existence Viewed through the Inspired Intellect; 
The Lower Astral Zone ; The Intermediate Astral Zone ; 
The Higher Astral Zone ; The Ultimate Heaven ; Certain 
Compensative Experiences of the Soul's Career — Intercom- 
munication between the Material and Astral Spheres : 
Spirit Interest in and Capacities for Influencing Man- 
kind; Intercommunion of Embodied Souls with the Disem- 
bodied ; The Spirit-Aids of Leaders among Men — Cer- 
tain Basic Faculties of the Human Soul : Relationship 
of the Soul to the Physical Body ; The Appetite of Organic 
Nutrition ; The Passional Fervour of Sex ; The Bellicose 
Temper ; The Moral Consciousness ; The Faculty of Soul 
Cognition ; The Will Power ; Formation of Personal 
Character — The Unfoldment and Moulding of the Intel- 
lectual Powers : The Imposing of Mental Self-Restraints ; - 
The Inherently Superior Mind ; The Potents and Possi- 
bilities of Karma ........ 34-69 

CHAPTER IV 

man's intellectual and moral responsibilities 

The Gaining of Knowledge and of Moral Restraints : The 
Truer Conception of Life's Purposes ; The Recompense 
of Certain Thoughts and Actions ; Conquest of the Pas- 
sions and Practical Direction of the Energies ; Methods 
Essential to the Righteous Successes and Joys of Life ; 
Parental Affection and Guardianship — The Laws of Sex- 
ual Morality : The Incitive Animus or Propensity of Sex ; 
The Restraints Requisite to Chaste Celibacy ; Obligations 
of the Marital Relationship ; The Psychical Endowment 
of Posterity — Certain Benignant Incentives and Methods 
Compared with their Reverse : Conscientious and Re- 
ligious Principles and their Reverse ; Masculine Chastity 
and its Reverse ; Feminine Prudentiality and its Reverse ; 
The Follies of Vanity — The Conditions and Attainments 
Favourable to Happiness : Mental Susceptibility to Sub- 
lime Inspiration ; Maintenance of the Essential Virtues ; 
Personal Advantages Resultant of Honesty ; The Ration- 
alism of Religious Belief and of Unbelief — The Principles 



Contents ix 

PAGE 

and Methods Sustenant of National Greatness : The 
Characteristics of True Patriotism ; Certain Traits and 
Methods of the True Statesman; Conditions Resultant from 
the Prevalence of Certain Classes of Men — The Greater 
Achievements of Life : Certain Factors Contributive to 
Noteworthy Achievements ; Atonement for Sin ; Prepara- 
tion of the Soul for Spiritual Existence . . . 70-137 



PART II 

AN ALLEGORY 

SCENE I 

HIGHER ASTRAL ZONE OF THE EARTH 

Orimbia : Higher Astral Zone of the Earth ; Elomiel : Court 
of the Ruler Ibrim — A Conservatorium of Planetary His- 
tory. First Methelian Age : The Beginning of the Kalpa 
Cycle — Second Methelian Age : Formative Processes of 
the Nephelian Planets — Third Methelian Age : The Sun, 
Nephela, and his Planets — Fourth Methelian Age : De- 
velopment of the Planet Earth — Fifth Methelian Age : 
Creation of Land and Water — Sixth Methelian Age : 
Creation of Mountains, Seas, and Rivers — Seventh Meth- 
elian Age : Preparation of the Earth's Surface Strata — 
Eighth Methelian Age : Origin of Life on the Earth — 
Ninth Methelian Age : Evolution of Life Forms — Tenth 
Methelian Age : First Megazoan Age — Second Megazoan 
Age — Third Megazoan Age — Fourth Megazoan Age : 
First Anthropogenian Age — Second Anthropogenian Age 

— Third Anthropogenian Age — Fourth Anthropogenian 
Age : First Epistemian Age — Second Epistemian Age — 
Third Epistemian Age — Fourth Epistemian Age : First 
Anagrian Age— Second Anagrian Age— Third Anagrian 
Age — Fourth Anagrian Age : First Agathian Age — Sec- 
ond Agathian Age — Third Agathian Age — Fourth Agath- 
ian Age : First Ajitanian Age — Second Ajitanian Age 

— Third Ajitanian Age — Fourth Ajitanian Age : First 
Sajanian Age ........ 141-174 



Contents 



SCENE II 

A VISION OF THE EARTH'S FUTURE 

The Nobler Civilisation of a Future Age — The Religion of the 
Millennial Epoch — Termination of Life on the Earth — The 
Disintegration and Ending of the Material World . 174-181 

SCENE III 

RESEARCHES UPON THE MATERIAL WORLD 
Ethiopia — Arabia — Eastern Asia — Europe — North America. 181-215 

SCENE IV 

THE ZONES OF THE ASTRAL WORLD 

Lower Astral Zone — Intermediate Astral Zone. The Hom- 
ilies of the Star Spirits. Admonitions to National and 
Racial Leaders : To Rulers and Legislators — To Sages 
and Leaders of the Aryan People — To Sages and Leaders 
of the Shemite People — To Sages and Leaders of the 
Turanian People — To Sages and Leaders of the Ethiopian 
People — The Essential Virtues of the Home Life. 
Conjugal Affection — Parentage. — True Religion and its 
Sustainers : Propositions for Church and Clergy — Martyrs 
for Religion's Cause — The Martyr of Nazareth — Ador- 
ation of the Divine Attributes : Finite Perception of 
Divine Purpose — Finite Contemplation of the Infinite — 
Invocation of Infinite Love. The Higher Astral Zone. 
Elomiel, Court of Ibrim ...... 215-32S 

Definitions of Special Terms 329-330 



PART I 

A DOCTRINAL ARGUMENT, EXEMPLIFY- 
ING THE UNIVERSALITY OF DEITY 
AND THE DIVINE ORIGIN AND DES- 
TINY OF FINITE SOULS 



CHAPTER I 

DEITY ESTIMATED BY PERCEPTIBLE ATTRIBUTES 
The Divine Presence 

THE inspired intuition or spirit of prophecy in 
man discloses Deity as an all-pervading, co- 
extensive Presence that is interblended with, and 
inclusive of, the illimitable universe. This Presence, 
while of an apparently impersonal nature, is per- 
ceived to sustain an all-searching, all-cognisant wis- 
dom, from which no finite thought or action can be 
hidden. Although it may be difficult or impossible 
for man to secure an exact mental impression of the 
Infinite, nevertheless, with the enlightenment attain- 
able through self-applied austerities, and spiritual 
meditation, the divine attributes become more clearly 
defined, while the finite soul is drawn into a closer and 
more harmonious relationship therewith. 

The existence of Deity is primarily known or ex- 
perienced through the spiritual intuition — a spon- 
taneous wisdom coming as a heritage of the soul's 
divine origin. The truer character of the Infinite 
only becomes tangible or self-explanatory to the 
finite mind through inspiration born of pious effort, 
and of harmony with the higher laws of the universe. 

3 



4 Divinity and Man 

A special exaltation of the intellect, and the awaken- 
ing of an inner spiritual sympathy, is essential for 
the clearer discernment of the qualities of Infinite 
affection and solicitude for mundane life. Deity is 
revealed unto man under several distinctive phases 
of influence or power ; the number of these and the 
clearness with which they are defined being meas- 
ured by the spiritual enlightenment of him that be- 
holds them. The undeveloped human intellect, 
even under spiritual inspiration, is likely to perceive 
the Infinite Power only in association with material- 
ity and, consequently, revealing finite and change- 
able characteristics. Meditative contemplation by 
the mind possessing a certain inner enlightenment 
or prophetic genius will reveal an all-pervading 
Spiritual Presence whose exalted and fixed laws of 
being are focalised in the ctJicrca of distant space; 
but whose manifestation upon earth, by reason of 
an assimilative contact with physical elements, is 
rendered deteriorate or mortal. 

Infinite power, considered in its abstract and 
superior relationships, is ordained to move by and 
within systems of universal purport, and therefore 
cannot be arbitrarily employed. In all laws of uni- 
versal significance, the processes of Deity are 
comprehensively just and beneficent : a departure 
from which rule, as in the gratification of human- 
like whims, would necessarily send the whole 
world-fabric into confusion. Forasmuch as all the 
elements and individualised entities extant are pur- 
posed to function as components of an economic 
Aggregate which is inclusive of the universe, to set 
special store by any one of them would tend to un- 



Perceptible Attributes 5 

hinge the beneficent order of the world system. In 
general application, that which may be described as 
the course of the Infinite is denoted by unfaltering 
justice and impartiality; evincing the operation of 
laws of necessity bearing a resemblance to those re- 
lating to man, the which ordain that if his methods 
toward himself and those dependent upon him are 
inconsistent, confusion and failure will be his portion. 
Only that universal Principle subsistent in, or flowing 
directly from, spiritual spheres can be designated as 
the immutable spirit of Deity : whenever brought 
into contact with materiality it assimilates therewith 
and assumes an earthly and finite character. 

The Divine Genesis of Life 

World creation is effected through the interblend- 
ings of spiritual elements and entities with base 
cosmic matter. These spiritual forces, operating as 
faculties of Deity, proceed from certain supernal re- 
sources of the universe and, incorporating with 
matter, produce necessary movements among the 
heavenly bodies and evolve forms and energies for 
the material world. This process, which may be 
designated as a materialisation of the Spirit of the 
universe, or a physical manifestation of the Eternal 
Will, brings to the natural plane a spontaneous 
germination of its lower life-forms from which, in 
due course, the higher species are evolved. Every 
force so engendered, and each form so created, is 
imbued with a purpose to achieve ; then, having ac- 
complished this mission, it proceeds toward the in- 
ertia and repose of what may be termed the original 



6 Divinity and Man 

estate. This epoch of rest is destined, in due course, 
to be disturbed by the requirements of universal law, 
and the same material components are called upon 
for another career of activities. 

An all-governing spiritual principle apparently 
brings the inert elements of matter into subjective 
service by imparting to them a magnetic or chemical 
energy, thus establishing a connective lever whereby 
they may be utilised for purposes essential to mor- 
tal existence. Hence, one phase of creation is ef- 
fected by the action of the spiritual principle upon 
material elements, giving the impulse toward chem- 
ical combinations and the pursuit of purposeful 
activities until the creation concerned, having 
achieved all the possibilities of its original endow- 
ment, the state of repose is again aimed at. No 
permanently inert or surplus elements exist in the 
universe ; for the searching spiritual principle which 
extends throughout the etlia-ea of space, and en- 
compasses each material plane and vital organism, is 
constantly seeking to bring forth every latent cap- 
ability for service in perpetuation of universal bene- 
ficence. Perpetual action is urgently demanded by 
spiritual law; wherefore, the less serviceable crea- 
tions are continually replaced by the superior, to the 
end that the most perfect conditions possible shall 
everywhere obtain. 

In the spiritual realm of the universe there is 
neither progression nor retrogression ; but in corp- 
oreal existence no fixed or permanent status is pos- 
sible, and the progressive order can only endure in 
any material object while the impetus of its inherent 
or spiritual incitive is sustained ; and when this is 



Perceptible Attributes 7 

removed or displaced, retrogression toward inertia 
must follow. The substance-matter of a worn-out 
body or world, therefore, requires complete dissolu- 
tion that reconstructive potentialities may endow its 
every atom afresh for another career of usefulness. 
The unchangeable phase of nature embraces only 
the laws and systems extant ; all cosmic elements, 
and the vitalising entities within the physical realm, 
must needs undergo continuous change and maintain 
ceaseless contention with each other. Thus, the 
agency that urges continuous reconstructive change 
within the solar and planetary bodies in space, and 
incites ambitious energy in the vitalising forces and 
entities that purpose the workings of nature, may 
be said to exemplify a creative and perpetuative at- 
tribute of Deity. 

Divine Governance 

A Supreme Will exercises governance over every 
factor of the universe, and impels each element in 
nature and every spiritual and vital entity to essen- 
tial activities. This governing and directive power 
proceeds to inaugurate and sustain all the economic 
features necessary to universal well-being; to pre- 
vent the attainment of a state of inertia by any 
material formation, or vital or intellectual existence ; 
and becomes also an agency of disintegration of 
whatsoever in nature has exhausted its purpose, or 
renders ineffective service. Under this power spir- 
itual entities are impelled to incarnate and enter 
upon the career of material life, retaining but an in- 
stinctive intimation of their divine inheritance, which 



8 Divinity and Man 

causes yearnings toward, and efforts for, its restora- 
tion. Hence, the normal attitude of the finite soul 
is one of constant aspiration toward, and supplication 
of, the parental Source — the nearness of its approach 
to, and harmony with, which comes to be the meas- 
ure of its utility in the service of nature, and of the 
joys of its own experience. Infinite power con- 
stantly incites the finite entity to effort with the 
motive energy of aspiration, or to an enlivening of 
its intuition of the spiritual inheritance in store, 
when the purposes of material existence have been 
served. The detached and individualised finite en- 
tity, as represented in the soul of man, is, by reason 
of its contact with the base influences of materiality, 
rendered morally wayward and deteriorate ; from 
which condition it is impelled to seek restoration to 
original purity through prayerful supplication and 
good works. The power of the Infinite responds to 
the appeals of the finite entity with inspired urgings 
toward faithful fulfilment of the mission it is sent 
upon, and with hope for the time of its release from 
earthly bonds. 

The illimitable Infinite ordains the scene and 
sphere of activities for the elements and entities re- 
quired in physical life; the limited and subjective 
finite soul is ever in awe of the Power that ordains it 
to what may seem most adverse and joyless condi- 
tions ; but, when holding to the intuition of its divine 
inheritance, and refusing to yield to physical in- 
fluences, it finds constant encouragement in prayerful 
contemplation of the future, and self-satisfaction in 
mastering whatever obstacles its surroundings afford. 
Thus, while governing and directing universal laws, 



Perceptible Attributes 9 

this attribute of Deity is at all times approachable 
by, and responsive to, the finite mind, to the end 
that designs of a mutually beneficent import are ac- 
complished. The design of the Infinite is to main- 
tain the perpetual equipoise of the universe ; the finite 
design is to secure the restoration of its divine in- 
heritance, which, however, is constantly interfered 
with by the necessity of satisfying the wants of phys- 
ical existence. When the finite soul attains such 
supremacy over its material surroundings as to be 
ruled by unselfish and benevolent aims, it becomes 
at one with the Infinite purpose, and will sense this 
all-governing principle, not as a power to be held 
in superstitious dread, but as its benefactor and 
safe retreat under every circumstance and condition. 
While the finite mind may become so spiritually 
exalted as to clearly interpret the Divine attributes, 
it can never hope to overcome its subordinate posi- 
tion to the extent of defying the laws relating to its 
status of localisation in the universal system which 
ordain it to re-birth upon the material plane at fixed 
intervals of time. These irrevocable laws appoint 
each embodied intelligence to achieve certain bene- 
ficences within its sphere of activities, and according 
to the faithfulness with which this mission is per- 
formed, and the strictness of adherence to the pur- 
ports of the Divine Will, as expressed in the forces 
of nature, or revealed through inspiration, is its 
success and happiness measured. 

Divine Retribution 

Divine justice exacts from each element and entity 
extant, its proper meed of activity and contribution 



io Divinity and Man 

of beneficence to the aggregate universe. Through 
all-pervasive universal law the Infinite beneficently 
rewards the fulfilment of every natural obligation, 
and is severely retributive for misdirected energy or 
inefficiency in the normally elected sphere of action. 
This retributive feature in nature exemplifies the 
jealous God, that, under one form or another, all the 
religions of mankind have significantly portrayed, 
and of which there obtains in every human soul an 
intuitive foreboding. Under its influence the viola- 
tion by man of any natural law, or accepted religious 
tenet, is followed by a fear that is only relieved by 
propitiatory effort. It is not a phase of Deity that 
man, whatever his degree of intelligence, can con- 
template with affection ; yet, in the spiritually en- 
lightened intellect, instead of exciting superstitious 
terror, it tends to elicit a venerative and sincere 
concern for the Divine Will. Deity presented from 
this point of view is, to the undiscriminative mind, 
rigid and unsympathetic, as if inconsiderate of cir- 
cumstances, individual gifts, defects, or opportun- 
ities, rewarding and punishing more in accordance 
with actions and their results than with moving 
causes. 

The presentiment of a mysterious retribution for 
wrongdoing subsists with more or less assertive 
power in every mind, arousing fear of the wrath 
of Deity and the disposition toward self-restraint, 
prayerful supplication, and the performance of re- 
ligious devotions. It is when made aware through 
the moral consciousness of personal frailties, and 
frequent departure from the course of righteousness, 
that man, apprehending only this exacting character 



Perceptible Attributes n 

of Deity, becomes fearful of inability to appease a 
power so irrevocable ; and therefore seeks an inter- 
cessor to redeem and fit him for the Divine pre- 
sence. This, however, only follows when taking 
account of but a single phase of the Infinite, and 
failing to realise that, while one universal agency or 
principle is denoted by unqualified justice, another 
comes forward with the sympathy and love of an 
indulgent parent or redeeming saviour. Wherefore, 
even though the universal retributive principle main- 
tains at all times an implacable hostility to the 
wrongdoer, and whatsoever deviates from the normal 
course as outlined in Nature's law; in combina- 
tion with, and tempered by, an overruling spiritual 
affection, it becomes modified to the attitude of a 
stern disciplinarian and a premonitory guide against 
waywardness and vice. 

Under these definitions a routine of divine justice 
may be said to interpermeate the universe, compel- 
ling every part and element thereof to conform to a 
course that is propitious to the system as a whole ; 
the finite reflection of which principle appears in the 
human sense of equity and right, and the disposition 
to hold fellow-beings accountable for their actions, 

Divine Sympathy 

A phase of Deity subsists in the universe dis- 
pensing a kindly sympathy and paternal affection, 
through the influence of which the human soul 
receives its higher spiritual development and obtains 
the mitigation of penalties its transgressions call for. 
This sympathetic attribute by inspiration, that urges 



12 Divinity and Man 

reparation for all injuries inflicted upon others, gives 
hopeful energy, and a desire for oneness with Divine 
purpose, and becomes the saviour of man's soul from 
the despondency resulting from consciousness of 
personal defects, or mistaken methods. The attrib- 
ute of Deity thus presented does not antagonise 
other and severer governing principles of the uni- 
verse — as in absolving the finite entity from punish- 
ments deserved — but acts upon the heart of the 
transgressor to instil a moral consciousness of per- 
sonal defects, and to arouse a remorseful yearning 
for regeneration of spirit and consequent harmony 
with universal law. When a contrite sentiment has 
been so developed in the human heart, there ensues 
the true religious aspiration toward spiritual purity 
and the disposition to pursue a righteous course in 
life. But the weaknesses of the flesh, together with 
the misleading teachings and formalities of conven- 
tional religion, are likely to prove strong factors 
against a retention of the true spiritual aspiration. 
Wherefore, Divine sympathy must constantly ap- 
proach man and endeavour his salvation from the 
universal justice that constantly seeks to visit retrib- 
ution upon him. When an acquired vice, or the 
attaint of some particular sin, overshadows the soul 
and threatens its prospects of happiness, there is 
ever close at hand this beacon of Divine love to in- 
spire light and hope. The counselling and spiritual- 
ising influence so dispensed, when taken heed of by 
the finite mind, enables it to transcend the animal 
impulses; to make reparation for misdeeds; and to 
achieve a propitious career. For souls in affliction, 
and therefore sustaining a receptive condition for 



Perceptible Attributes 13 

inspired truth, this spirit of divine affection is ever 
ready with a quickening wisdom, discovering every 
spiritual need with unerring certainty. 

The sympathy of the Infinite constantly flows 
forth from the chambers of the higher Heaven to 
the material world, and without stint or arbitrary 
favour imparts to each finite entity the beneficence 
that is its due. The effects of such dispensation of 
Divine love are found in the hopeful experience that 
comes to every soul upon whom the hand of sorrow 
or misfortune has fallen ; and in the inclination of 
those having experienced its soothing power to live 
pure lives and to show kindly attentions to their 
fellow-beings. The paternal solicitude thus shown 
by the Infinite is destined in due course to instil in 
every soul an inspiration for spiritual attainments, 
and an earnest intention to serve the cause of 
righteousness. Every evil tendency or estrange- 
ment from the spiritual heritage by man must be 
attributed to physical incentives of his own choos- 
ing, or yielding to, and — excepting when a mind is 
rendered barren of inspiration through physical de- 
formity — in direct opposition to the warning paternal 
spirit of the Infinite. For this sympathetic spirit 
constantly approaches man with timely premonitions 
of the consequences of waywardness, and even after 
his worst actions seeks his regeneration and restora- 
tion to the career he is normally constituted to 
pursue. 

The Infinite in Association with Finite Intelligence 

The finite mind is of spiritual origin, and is des- 
tined to return to the supernal source after serving 



i4 Divinity and Man 

the purposes of its mission in the material world. 
Within the system of the Spiritual Power, which is 
coextensive with and overruling the universe, the 
finite intellect subsists as a semi-independent or 
individualised agency. An intuitive apprehension 
of its obligation to the Infinite obtains in every 
human intelligence, which is incitive of conscien- 
tiousness, self-discipline, and supplicative worship. 
This original intuition, however, without the de- 
velopment that is attained through inspiration and 
reasoning, is liable to lead merely to the adoration 
of some fanciful tutelary god or canonised human 
soul, with methods that do more to degrade than 
spiritualise the worshipper. Thus the superstitious 
and barbarous rites characteristic of primitive re- 
ligion may be said to be based upon vague, intuitive 
conceptions of Deity — -the worshippers being in too 
early a stage of development for the clearer inspira- 
tion of the civilised intellect. 

The original or native intuition of the ego gives a 
true inkling of Divine law ; but the mind of man, 
through being swayed by passion, social, and tradi- 
tional influences, is wont to ignore this inherent 
wisdom, and to treat every chance gleam of inspira- 
tion that comes through its agency as the prompt- 
ing of a designing demon. Howsoever degraded a 
human mind, its native intuition will occasionally 
be reinforced by Divine inspiration, giving the truer 
conception of Deity, instilling the spirit of penitence 
and a disposition toward a holier life. When the 
personal thought is sufficiently free from retrograde 
doctrinal teachings, or other spiritual impediments, 
to receive and give heed to inspiration, the Supreme 



Perceptible Attributes 15 

Mind of the universe is recognised as closely linked 
with, or inclusive of, the human intellect ; which 
wisdom affords an inner satisfaction and hope for 
the future, impossible of realisation while the men- 
tally confusing or corrupting influences prevail. 

Receptiveness to Divine inspiration and percep- 
tion of the higher phases of universal law, aside from 
the required freedom from misleading prejudices, 
are dependent upon a special power in certain men- 
tal faculties, capable of complete dissociation from 
material concerns. Thus, one mind through a 
meditative spiritual cognition may realise with cer- 
tainty the near presence of the Infinite, while 
another, by reason of inability to transcend its 
material surroundings, is more or less obscured from 
this presence and is, consequently, uncertain of its 
existence. When there are no conventional or 
physical restraints, or impediments, and the normal 
spiritual intuition is cultivated aright, man beholds 
himself as a vehicle or functionary in the realm of 
nature, with personal interests that prosper through 
the conscientious discharge of appointed duties, or 
suffer through their neglect. 

The true worship accentuates a natural attraction 
of the finite mind toward the Infinite ; or, it may be 
described as the appeal of a detached, yet depend- 
ent, faculty or element, to the original fountain 
source of its existence. The response to such 
prayerful effort is sensed as a power that soothes 
and purifies the heart, renews hope, and stimulates 
all the worthier impulses. He who prays under 
the influence of his intellectual reasoning necessarily 
approaches that phase of Infinity corresponding to 



1 6 Divinity and Man 

the mental powers exercised ; while he who prays 
with emotional piety, through the operation of the 
same law finds an increase of religious enthusiasm 
and heartfelt benevolence. But he who prays with 
purely selfish motives, or inveighs fiercely against 
his enemies, makes no approach to Deity, since he 
merely excites and encourages his own baser pro- 
pensities. Man is wont to pray with his prevailing 
incentives, and when these are of unworthy import 
his response comes from the base elements that per- 
vade the atmosphere of physical life. 

In reaching the vicious and retrograde mind, Divine 
inspiration is warped and misconstrued through con- 
tact with an attainted physical aura which imparts a 
false or abnormal colouring thereto. Wherefore, he 
whose prayer portends harm to another is necessarily 
moved by incentives that produce a corrupt aura 
about his mental existence; and the answer to his 
supplication, even if originally a spiritual inspira- 
tion, having to reach the consciousness through an 
attainted atmosphere, serves but to intensify his 
base designs. The truer or more beneficent inter- 
communion with Deity is attained through the 
sympathetic emotions ; and finds expression, not in 
supplication for personal favours, but in praise and 
thanksgiving, after expulsion from the heart of all 
that is selfish or immoral. The worship that is 
urged by unconstrained emotional piety ever finds 
a direct response from the Infinite; the effects of 
which show forth in personal grace, contentedness 
of spirit, and a joyous experience of life, howsoever 
toilsome and vexatious the daily avocation may be. 
No true conception of Deity is possible without the 



Perceptible Attributes 17 

transcending of all that partakes of sensual passion, 
and attaining such rapprochement with spiritual 
principles as to derive an uncontaminated inspired 
wisdom. It is through the cultivation of an in- 
spired intuition that man finds himself in close con- 
tact with the Divine presence, and enabled to derive 
therefrom the strength and harmony of soul aimed 
at in all religious worship ; and through this source 
should also be attained his best preparation for the 
spiritual future. 



CHAPTER II 

DEITY INCORPORATE WITH THE MATERIAL 
UNIVERSE 

Relationship of the Infinite to Materiality 

AS the members and organs of man's body are 
instruments through which the mental animus 
may manifest and execute its designs, so are suns 
and planets and all finite beings vehicles through and 
by which the different phases of Deity disclose and 
serve their purposes. The various forces, elements, 
and entities extant in the universe are embraced as 
co-ordinate faculties of a single self-governing and 
self-perpetuative Existence. The action of spiritual 
potentialities upon the crude elements of earth pro- 
duces the multifold phenomena which Nature dis- 
plays, and links the material and celestial worlds 
together as body and soul of Deity. While one 
manifestation of this universal Existence is engaged 
in maintaining the innumerable suns and planets of 
the sidereal domain in their destined spheres, and in 
disposing them to mutually beneficent relationships 
toward each other; another faculty or department 
relates to the all-potent agencies that incite and 
govern the realm of soul and of mundane life. The 

18 



Deity and the Material Universe 19 

dimly outlined bodies of the distant stellar aggrega- 
tions, as well as the planets of the system of which 
earth is part, supply the physical basis wherewith 
the obscure faculties of this Power may urge and 
perpetuate the energies of nature and afford the 
conditions of finite life and joy. 

Deity thus all-inclusive shows one distinctive 
phase of being in the basic elements of planetary 
bodies, and another in the various incitive and direct- 
ive spiritual agencies ; and through the union and 
mutual efforts of these there results the phenomena 
of the natural world. Infinite potentialities focalised 
about the earth create the phenomena apparent to 
man as physical force and life : and likewise certain 
more obscure events appertaining to spiritual exist- 
ence — which is the grand confluence of power about 
a central focus in the stellar system to which this 
planet belongs — create a supernal Heaven and con- 
ditions for the paradisial bliss toward which the 
human soul is ever attracted. 

The spiritually inspired vision of man beholds in 
heavenly space innumerable groups of suns and 
planets, apparently organised as component uni- 
verses, each with a central supernal realm that sup- 
plies elements and entities to the worlds under its 
governance. From these central realms, waves of 
spiritual energy constantly vibrate forth upon vari- 
ous missions. One of these vibrations may seem- 
ingly be commissioned to engender convulsions 
within a latent solar body which diffuses its elements 
through space ; others appear destined to attract 
the solar fragments to proper orbits and to organise 
them into life-sustaining worlds; and yet others 



20 Divinity and Man 

transport the entities germinative of animate life 
from the spiritual source to world, and from world 
back to the spiritual source. These vibrative forces 
may, in a measure, be compared with the nervous 
system of a mortal body, whereby intelligence and 
evoking power is conveyed to and from the rational 
mind. These constantly vibrating forces circulate 
and interconnect each part and element with all 
other parts and elements of universal existence, and 
in so doing serve the designs of an overruling Infinite 
principle in its operations with the finite material 
plane. 

Interstellar Subdivision and Organisation 

As each atom and substance, and every species of 
life extant in nature, shows perfection of design 
and structure, so does each of the innumerable stars 
of the heavens reveal to the specially trained or in- 
spired intellect a like fitness and utility in the scheme 
of the universe. Throughout the more distant 
abysses of celestial space, as well as within the orb- 
its traversed by the planetary system in which the 
earth is situate, there appear to a trained observer 
methods as orderly as are found in the processes of 
nature upon the terrestrial plane. Astronomical 
studies show that each star, whose rays prevail upon 
the firmament, is appointed to its particular orbit, and 
no disorderly phenomenon is prevalent within the 
brilliant host which the shades of night make visible. 
When, to these discoveries of the material eye, and 
the mathematical deductions resultant therefrom, 
there is added a higher vision and calculative power 



Deity and the Material Universe 21 

derived from the reciprocal inspiration between the 
spiritually regenerate soul and Infinity, many new 
interstellar relationships are perceptible, and a grasp 
of the inner causes of their phenomena is possible. 
But, however clear such supersensuous visions may 
be to the individual experiencing them, they can be 
satisfactorily demonstrated only to those who have 
attained to a like development of spiritual percep- 
tion. Then, owing to the vastness of the concourse 
of agencies appertaining to the supermundane uni- 
verse, and to the varying degrees of power, and of 
special tendency in the spiritual intuition of indi- 
viduals, no two minds are likely to sense even the 
same phases of its phenomena alike. Wherefore, 
the discoveries of any single intellect in this field 
will be open to criticism and doubt by all who are 
not spiritually constituted to grasp and inspiration- 
ally view them in the same light. 

Under certain phases of the light that comes from 
an inner spiritual consciousness, the solar systems 
of the universe appear as if grouped together and 
organised to hold a series of mutual relationships — 
aside and distinctive from those they sustain toward 
the universe at large. Each of these star clusters is 
thus found to be endowed with self-regulative and 
self-perpetuative powers, and an energy to repel all 
encroachments of extraneous materiality, such as 
the too near approach of other stellar systems or 
unorganised nebulae. The systems thus disposed 
as component divisions of the illimitable stellar uni- 
verse show their suns to be held under laws that 
compel a periodical renewal and reorganisation of 
their parts. Each sun gives evidence of epochs of 



22 Divinity and Man 

disruption and the outpouring of material elements 
which, in due course, are resolved into life-sustain- 
ing planets, the which, having achieved their career, 
are drawn back into and annihilated in the solar 
mass. The great stellar groups are thus stationed 
in the regions of the firmament as nuclei of uni- 
versal law, and capacitated for the governance and 
perpetuation of all their dependent solar and terres- 
trial organisations. Meanwhile all these detachments 
are connected with, and subordinate to, still greater 
systems, which dictate and move their energies after 
the manner whereby they in turn deal with their 
component suns. Each of these universal divisions 
is shown to sustain a supernal realm within its central 
domains, which acts as a focus of intelligent energy 
and power for the equable dispensation of the laws 
and agencies that govern and sustain the whole of 
its interstructural fabric. 

The Interstellar Centres of Creative Power 

When the genius of inspired vision comes to a 
human intellect that is inherently disposed to re- 
searches among certain remote supermundane con- 
ditions, it finds within the stellar universe many 
nuclei of spiritual power which serve as poles of 
convergence and of distribution for various all-potent 
elements and entities. Within the empyrean re- 
sources thus apprehended there are in evidence the 
great underlying energies that in their mystic pulsa- 
tions ordain perpetual movement to solar bodies, 
and also portend epochs and careers of existence 
to all the surrounding worlds. These latent powers 



Deity and the Material Universe 23 

constitute the creative force or incorporative spirit 
of the Infinite, which, using the central realm as its 
basis of inner and superior functions, finds its outer 
connection or basis of inferior functions upon the 
planet world. The mineral substratum of these 
central realms is apparently not composed of such 
elements as are found in planetary formations, being 
of a nature to combine with spiritual principles with- 
out producing material life, but generating instead 
a vast ethereal atmosphere wherein hosts of soul 
entities may gather during the intervals between 
their epochs of incarnate life. They, therefore, 
render a higher service to the cause of intellectual 
being than the life-germinating planets, by main- 
taining perpetual beauties of scene and of affection 
that give rapturous joys to soul entities during their 
term of highest spiritual exaltation. Hence, such 
a resource of infinite power, functioned as a great 
interstellar heart to indraw, reorganise, and send 
forth again the creative elements and entities within 
its radius of influence, derives special interest, in 
that it affords a period of heavenly bliss to every 
soul at the termination of its cycle of projection to, 
and return from, the plane of cosmic existence. It 
may be designated as the fountain source of crea- 
tion, in the sense of conserving and sending forth 
the energies that construct the material framework 
of planets and the entities that supplement this 
achievement by clothing their surfaces with the 
forms of life. 

The- souls of planetary creatures, on their return 
to this supernal realm, bring with them a certain re- 
freshing and beneficent influence that is apparently 



24 Divinity and Man 

compensative to Infinity for the joys they here ex- 
perience. All these soul functionaries have their 
ordained periods for passing through the great cen- 
tral focus and contributing to its glories, and like- 
wise epochs for the activities of embodiment in the 
crude domain of nature. Under this routine man 
should again meet with, in other phases of exist- 
ence, both in the astral spheres above the earth- 
plane and in the ultimate Paradise, many of the 
living creatures as well as personal friends of his 
experience on the material plane. In the ultimate 
realm the soul entities are found in their fully en- 
lightened and glorified estate, rejoicing in the immedi- 
ate presence of the purest phases of Divine wisdom 
and love. In accordance with the inspired visions 
of this purport there are found in the illimitable 
depths of the universe many of these focal distribut- 
ive centres of spiritual power, each being so gov- 
erned in methods as to maintain orderly relations 
with all other like systems, while its component 
elements are so harmoniously interblended and 
auspiciously directed that eternal and beatific exist- 
ence throughout its immediate limits is assured. 

The Creation and Ending of Material Worlds 

The vision of inspiration finds connected with each 
solar orb of the cosmic universe an allotment of base 
and inherently inert matter adapted to the construc- 
tion of planetary satellites. Through the methodical 
action of spiritual energies a solar body is ordained 
to an eternity of successive cycles, each cycle being 
inclusive of a stage of primal organisation, a period 



Deity and the Material Universe 25 

sustenant of completed worlds, and an epoch of dis- 
solution of its satellite elements. The spiritual 
energy of ordination, coming upon a body of solar 
and planetary matter in the state of latency or 
inertness, proceeds to impart an impetus thereto, 
engendering the violent activities initiative of world 
building. Thus begins the great solar or Kalpa 
cycle, and within the ages of time which this cycle 
covers a brilliant sun attended by fertile planet 
worlds will be evolved, and the exhaustion and dis- 
organisation of the whole planetary system con- 
cerned will take place. 

During one stage of the Kalpa cycle the cosmic 
elements will appear in gaseous diffusion, or in 
nebulous bodies ranged about a central pivot of 
control ; in a subsequent age these elements are 
condensed into solidifying planetary spheres, and 
still later they are found in the form of completed 
worlds, teeming with the scenes of life. Eventually, 
after having run their vital course, and the original 
endowment of spiritual energy is eliminated, these 
worlds are indrawn upon the solar framework to 
pass though the pralaya of dissolution preliminary 
to another epoch of vital activity. Each sun has its 
permanent station or orbit in the spiritual system to 
which it belongs, and its cosmic or world-building 
elements cannot proceed beyond a fixed radial dis- 
tance from the controlling central power. The 
periodical change in the character and position of its 
cosmic matter necessarily effects alternations in the 
luminous properties and outward appearance of a sun, 
increasing and decreasing its magnitude, as shown 
by its rays of light reflected through space. But, 



26 Divinity and Man 

such changes being the work of great reaches of 
time, they are necessarily beyond the capacity of any 
human historical record ; and the efforts of physical 
man in his studies of the heavens, aside from the 
ordinary stars, merely reveal collections of unorgan- 
ised nebula, with here and there dark bodies that are 
taken for dead or burnt-out suns. 

The specially constituted and inspired intellect, 
coming to the aid of the physical observations, finds 
each dark sun to be undergoing the pralaya of inertia 
after its world-sustaining epoch ; and the greater 
nebulae to be the effects of solar disintegration and 
diffusion — under the influence of spiritual energies 
— preparatory to another world-sustaining epoch. 
It is further observable that during the pralaya, in 
which all the planets of a system are withdrawn from 
their orbits, the soul entities which in the life- 
sustaining epochs achieved materialisation upon 
them, are directed to another system that is condi- 
tioned for the phenomena of life. According to 
this economic routine of Divine law, the pralaya of 
one planetary system takes place during an interval 
when another similar division of the stellar universe 
is passing through the epoch of world sustenance : 
it being provided that no two systems of like class 
or requiring similar soul elements for their world 
planes, shall undergo this pralaya at the same time. 

The transference of soul and vital elements is so 
harmoniously regulated that at all times they are 
distributed among the planets as their presence is 
in demand ; and it is during their confluence in 
the great ultimate resource that special laws determ- 
ine the worlds to which they should next be sent. 



Deity and the Material Universe 27 

Thus, while the great bodies of stellar space have their 
fixed periods of glory, of relapse, and of reconstruc- 
tion, an Infinite wisdom ordains to each soul entity 
successive planetary commissions, in which there is 
a departure from the supernal realm to materiality ; 
then the return to the original source for a time of 
rest; and throughout this career it is required to 
contribute a certain meed of beneficence to the 
economy of the universe. 

The Vitalising of the Cosmic Element 

Inert Ponderable Matter. — Ponderable or terres- 
trial substance, comprising the palpable parts of all 
that man's physical sensations discover, affords a 
basis wherewith the materialisation of Divine power 
may take place. The elements of this original 
or indigenous cosmic basis are in a condition of 
inertia until acted upon by the agitative, vitalising 
and intelligent energies of soul, when they may be 
resolved into planetary nebulae, terrestrial strata, 
subtle atmospheric gases, or moulded into plant or 
animal forms. Hence, while the primal status of the 
terrestrial elements is represented in dense and inert 
matter, in combination with the spiritual energy of 
the universe they produce the various formations of 
soil, water, and atmosphere, as well as the physical 
organisms of mundane life. Inert matter, aggregated 
as planetary bodies in sidereal space, thus becomes 
as a magnet of attraction for spiritual principles to 
enfold and to create the activities and beauties of 
nature ; supplying a substratum whereon and where- 
with heaven-sent souls may attain material form and 



28 Divinity and Man 

achieve the vital phase of existence. Matter may 
be further designated as furnishing a plastic and 
substantial vehicle whereby and wherein spiritual 
powers shall operate and evolve the mechanism of 
the material universe — a mechanism that has ful- 
filled its functions during the eternity of the past, 
and which is destined to repeat the same processes 
throughout all future time. 

The Origin of Cosmic Energy. — A divine or spirit- 
ual agency in contact with materiality produces all 
the chemical and vital energies that come within 
the experience of man : their diversity in mani- 
festation being partly due to different phases in the 
spiritual endowment of the forms created, and partly 
to the character of the component elements of the 
material menstruum involved. To the casual view 
there appears within the domain of nature an interm- 
inable array of forces, often so distinctive as to 
antagonise each other ; but an inner examination re- 
veals them all to be merely different manifestations 
of the component faculties of one universal Spirit in 
association with base matter. The one underlying 
cause is found to be responsible for the stupendous 
movements of heavenly bodies, and the surface 
modelling of planet worlds, as well as for the less 
pretentious phenomena of heat, electrical effects, 
atomic impulsion, and the development of the mi- 
nute organic cell. The spiritual principles may, in 
accordance with these methods, be, at the same 
time, engaged in the dispersion of planetary matter 
from a sun into surrounding space ; in the gathering 
together of this matter and combining it into forma- 
tions of symmetry and usefulness ; or, operating on 



Deity and the Material Universe 29 

a less majestic scale, they may bring about essen- 
tial changes in the mineral, atmospheric, and vital 
domains of the planetary surface. The supernal 
agency so engaged becomes an incitive of all the 
latent material elements of the universe, and upon 
the surface of each planet world urges every vital 
and intelligent form and entity in nature toward 
continual change and reproduction. 

Vital Growth. — That faculty of Deity appertain- 
ing especially to the life phase of existence, finds 
expression only upon planets having attained to a 
condition of soil and atmosphere adapted to the 
generation of vital growths. When the requisite 
conditions are present upon the planetary surface, 
and the events diffusive of vital energy ensue, then 
the germinative potentialities will proceed to grasp 
and assimilate matter and to construct therefrom 
their necessary forms. The lower or primal mani- 
festation of these potentialities have the capacity of 
acting directly upon substance-matter, and of pro- 
ducing therefrom the original plant forms, or the 
protoplasm for the beginning of animate existence; 
those of a more complex and higher order attain in- 
carnation through entering the germ cell provided 
by an already existent body. Hence, the inferior 
vitalising entities are the pioneers of all earthly life, 
and their growths continue thereafter to create and 
supply, from base matter, the nutriment for building 
up and maintaining the superior forms. Vital growth 
does not, in this light, appear as the direct action of 
the spiritual cause upon base matter, but indirectly 
through the medium of the incipient potentialities 
ordained to finite activity. 



30 Divinity and Man 

The energies and entities that constantly flow 
forth from the supernal heaven to the material 
worlds are originally purely spiritual in their com- 
position and apparently have a capacity of move- 
ment so rapid through the abysses of space that it 
defies any human power to estimate. In vibrations 
speeding swifter than the lightning's flash through 
the broad highways of the heavens, they are im- 
pelled to the planets for the production of life, their 
distribution being so accurately forecast that no- 
where is there a surfeit of any one class or element. 
When going forth upon their mission, and until 
entering terrestrial atmosphere, these potentialities 
are entirely spiritual ; and when eventually leaving 
materiality on their return to the Elysian realm they 
again become spiritual, and are restored as integral 
components of Infinity. Wherefore, these subtle 
energies flowing outward to the various planet 
worlds, as Infinite expelled breath, are destined to 
incorporate with materiality and become unto nature 
a vitalising sustenance; then, after fulfilling the 
allotted finite services, they are drawn back and 
restored to the supernal source, as an inspiration of 
the Infinite, to intermingle with and invigorate the 
Elysian elements. 

The Subterrestrial or Astral Realm 

A stratum of etherealised elements environs the 
material world, which affords a temporary abiding- 
place for disembodied souls. This stratum, com- 
posed of terrestrial substance in a state of extreme 
attenuation, reproduces within its extensive domain 



Deity and the Material Universe 3 1 

every natural scene and condition of physical life, 
while added thereto are many new and beauteous 
features. The reproductions of terrestrial forms 
and ideals are brought about by finite entities in a 
manner bearing a certain analogy to the processes 
of vital growth and activity in the natural world ; 
but that, instead of ponderable matter constituting 
the embodying and sustaining agency, the forms, 
habiliments, and innumerable objects of adornment 
and convenience, are produced from elements so 
tenuous as to be imperceptible to the ordinary 
human vision. 

As upon the physical plane all the growths that 
adorn the base matter of earth are produced by the 
workings of the Infinite through finite elements and 
entities, the forms of the spirit plane are evolved 
by the same instruments from what may be termed 
subterrestrial conditions. There is, however, in 
evidence here a much closer relationship between 
finite intelligences and the sympathetic principle of 
Infinity than is possible on the lower world ; which 
condition imparts a sublime and affection-inspiring 
halo to every scene and association. In like manner 
as the substances of the material plane respond to 
demands of the finite entity seeking or sustaining 
physical life the equally potent astral elements are 
responsive to the disembodied soul, enabling it to 
attain a desired personal appearance, to beautify its 
surroundings, and to satisfy every external want. 

This realm affords opportunities to every soul from 
earth to attain purification from all attaints of the 
fleshly life ; supplying a purgatory that must neces- 
sarily precede entrance upon the true spiritual 



3 2 Divinity and Man 

existence of the ultimate heaven. It also gives 
opportunity to compensate for misguided actions in 
earth life ; to develop the inherent genius of the 
ego, and to fulfil every aspiration as yet unsatisfied ; 
to the purport that when the eventual return to 
Paradise takes place a mental serenity and beauty 
will obtain to harmonise the soul with the glories of 
that all-perfect abiding-place. Purgation from sins 
of the earthly life is here voluntarily undertaken as 
a result of the dawning upon the soul of an intel- 
ligence beyond its capacities of attainment within 
the confines of flesh and blood. This enhanced and 
conscientious wisdom urges to the compensation of 
past errors and the achievement of a closer relation- 
ship with the Infinite, on the grounds of being both 
inherently righteous and expedient. 

A more detailed examination of the region thus 
outlined reveals its division into distinctive zones 
of spiritual unfoldment. The lower, or inferior, of 
these zones is closely related to earth, its spirit 
entities having progressed but little since their dis- 
embodiment. In the superior zone, however, the 
intellectual and spiritual conditions evidence a vast 
departure from the life plane of existence, its in- 
habitants being wholly purified of the fleshly attaints 
and accomplished in the higher wisdom of the uni- 
verse. In accordance with the ordering of certain 
universal laws, every soul sent earthward from the 
supernal Heaven is destined first to incarnate upon 
the material plane, after which it is fitted for a course 
of activities in the astral world. Upon disembodi- 
ment it is ushered into the lower spirit zone, and 
thence in process of time it passes on to successively 



Deity and the Material Universe 33 

higher and more refined conditions. The zones of 
the astral world occupy the upper terrestrial atmos- 
phere, where they reproduce in spirit every feature 
of material existence: being constituted to impart 
to disembodied souls from earth a spiritual wisdom 
and grace that redeem them from the attaints of 
the fleshly life, and prepare them for restoration to 
the all-governing power that ordained their term in 

nature. 
3 



CHAPTER III 

ORIGIN AND DEVELOPMENT OF THE FINITE SOUL 

Conscious Existence Attained through Incarnation 

Attraction of the Unborn Ego to its Embodied Af- 
finities. — Of the hosts of ego-entities projected from 
the regions of stellar space into the atmosphere of 
earth, there are representatives of every type and 
racial order of animate life, and each individual of 
this inpouring throng is guided by an instinctive 
impulse to its embodied affinities for incarnation. 
Racial affinity, as applied to the incipient ego, is 
determined by a universal law of apportionment or 
individualisation of the spirit of the Infinite. All 
are of the same original Soul element, but whereas 
one incipient entity, having a large endowment of 
the Divine Spirit, is capable of evolving a noble 
human form and an exalted intellect ; another, en- 
joying a lesser measure of this Spirit, can only evolve 
a low animal type and an inferior intelligence. Every 
ego-intellect is limited by the law of apportionment 
to a certain exaltation, or degree of perfectness, to 
which it may attain but cannot exceed during each 
cycle of its going forth from the supernal Heaven 
and return thereto. 

34 



The Finite Soul 35 

Each soul genera has what may be termed ego- 
primitives ; other souls higher in grade hold an inter- 
mediate station ; and yet others are capable of the 
highest physical and intellectual development to 
which the race may attain. The primitives are those 
who begin the work of establishing their kind upon 
planet worlds that are emerging from the early mol- 
ten stage and entering upon the life-sustaining era. 
The intermediates modify and improve the living 
genera established by the primitives; while the 
higher ego-types of a later age further advance the 
physical powers to meet the requirements of what- 
ever additional mental possibilities the race may be 
possessed of. The structural organisation of primal 
and of later genera is necessarily adapted to the time 
and circumstances of their advent upon the material 
plane. 

The pioneers of every race are invariably of humble 
mentality, and the forms they develop are uncouth, 
as befits the material situation ; while their descend- 
ants are ennobled concurrently with the improve- 
ment of surrounding conditions. The soul-waves 
flowing thus into the earthly atmosphere contain suc- 
cessively higher types of entities so long as the ma- 
terial surface is evolving more perfect conditions of 
climate; and each race, under normal conditions, 
will show a progressive tendency — due to the inher- 
ent superiority of the entities responsible for the 
later generations. In accordance with this law, a 
species or type that flourishes in one period of 
world-development is not inherently qualified for 
existence on the same planet at another and later 
time. Inherently different ego-types follow each 



36 Divinity and Man 

other in consecutive order to the material plane; 
and, in conformity with this principle, when earthly- 
individuals show a marked deviation from their an- 
cestors, it indicates a change from the previous type 
or quality of the incoming soul genera. Any numeri- 
cal diminution in the inflow of incipient souls is fol- 
lowed by a corresponding lessening of the numbers 
born to the materialised race concerned ; while 
termination of the ego-wave of any type of beings 
necessarily brings to a close the embodied existence 
of that type. 

The Pre-Natal Career of the Ego. — During the 
period intervening between the exit of the incipient 
ego from its Empyrean source and material birth, it 
has no conscious volition, but is borne to its destined 
world by a series of repulsions and attractions with 
the mystic currents that vibrate through sidereal 
space. On reaching the material plane, it forms a 
psychic attachment with a living being, approxi- 
mately of its own spiritual endowment. The occa- 
sion of the embodiment of the spirit entity depends 
upon the condition of its living affinities. Thus, if 
belonging to the human species, there may be inter- 
ference with the normal birth rate by war or pesti- 
lence or other calamities. The inherent character 
or measure of divine potency within the ego is 
perpetual, so that on being deprived of all the 
attainments of one cycle of activity, and when sent 
forth upon another, it is restored to affinity with a 
materialised genera similar to that of its former asso- 
ciation. Furthermore, the ego is likely to find itself 
associated with the same individuals during many 
successive returns to earth, though recognition of 



The Finite Soul 37 

the circumstance— at least during the physical life — 
will be only in the nature of an intuitive or sponta- 
neous sympathy. 

The Physical Inception of the Ego. — The ego-entity 
has no conscious choice of worlds, or time, or of 
living types through which it may evolve the mortal 
body; being subject to universal laws, taking cogni- 
sance of planetary need, as well as of individual capac- 
ities, and which ordain its transfers to appropriate 
spheres of action. From its opportunity of body 
formation, and awakening from the unconscious 
estate to material activity, forward to the end of its 
cycle in the supernal Heaven, its career is intellectu- 
ally progressive. Even though the physical forma- 
tion of the ego-entity be destroyed in its very 
incipience, the soul thus released from its intellectual 
oblivion is capacitated to proceed onward through 
the successive spiritual stages back to the celestial 
Heaven. In attaining earthly embodiment the ego 
contends with many difficulties, and with uncertain- 
ties that have no parallel in any other phase of the 
career to which it is ordained. It may accomplish 
the processes of gestation, childhood, and physical 
maturity, or it may achieve only the first of these, 
and through loss of its body have to pass on to 
the astral plane without further experience of life. 
Again, unfavourable ante-natal influences are liable 
to interrupt or misdirect the embryonic development 
of the ego-mentality, so that although the physical 
organism may be perfect, the mind is imbued with 
attaints that will throughout life thwart or give an 
evil expression to the inherent qualities. 



38 Divinity and Man 

Certain Important Features of the Soul's Conscious 
Career 

The Life Phase of Soul-Consciousness. — The physi- 
cal form is generated and sustained through certain 
processes of chemical assimilation by Heaven-sent 
and impalpable elements and entities with the sub- 
stance matter of the earth's surface. Physical birth 
ushers the ego-entity into conscious existence and 
affords opportunity for the progressive unfoldment 
of its intellectual powers. If born under normal 
mental conditions, it should necessarily be imbued 
with an ambition for some special industrial line, 
through the faithful following of which capacities 
are developed for an auspicious career in the realm 
of spirit. Those who attain a goodly number of life 
years will find themselves personally advantaged 
above those of premature death, only to the extent 
of their acquired wisdom and honourable earthly 
experiences. Thus, while an extended term on the 
material plane is to him who practises the virtues a 
priceless boon, long life to the vicious man is un- 
profitable to the extent of his evil doing and the base 
propensities developed. It is through the faultless 
maintenance of the fleshly form and pursuit of the 
honourable vocations and pastimes of life that the 
soul evolves its latent energies, and conditions itself 
for the activities and joys of the future spiritual 
estate. While the greater proportion of souls pass- 
ing the barrier of vital generation are known to fail 
of physical maturity, many not even attaining nor- 
mal birth, it is ordained in nature that the materially 
successful are sufficiently numerous to impart need- 



The Finite Soul 39 

ful instruction to and otherwise qualify and sustain 
those unsuccessful in the scheme of life. 

The Soul 's Need for Change of Scene and Activities. 
— The human soul being constituted as a serviceable 
instrument in the plan of the universe, it needs must 
have frequent change of surroundings and experi- 
ences, that a befitting zest for laborious effort shall 
be maintained. Until the unfoldment of its higher 
spiritual intelligence, a soul may be content with a 
lowly and precarious existence, but having sensed 
the possibilities of the improved intellect, there 
begins a yearning for new and worthier experiences. 
Notwithstanding the advantages to the individual of 
an extensive and varied career on earth, it is meet 
that the term of life for mankind in general should 
not be prolonged, but that both good and bad shall 
pass on and give place to the succeeding generation, 
permitting others to come forward and assume social 
and national responsibilities while in the vigour of 
their strength. The aged man, realising the weaken- 
ing of his physical energies, and that he has achieved 
all the purposes in life of which he is capable, through 
want of an incitive animus enters upon mental de- 
terioration, and is probably haunted by the thought 
that he should be onward in another sphere with a 
fresh and eager throng amid new scenes and ambi- 
tions. 

When entering with a refreshed intellect upon the 
functions of the astral world, a soul finds itself 
coursed again by the hopeful aspiration of physical 
youth ; and, even if disposed for a time to reflect 
upon the events of the earthly career, this retro- 
spect cannot be of long duration, because of the 



4o Divinity and Man 

many incentives which its new surroundings afford. 
The various ordained transfers and changing scenes 
of the spiritual experience bring an eventual satiety 
to every aspiration ; and were this existence con- 
tinued beyond the period of relishable achievement, 
there would, forsooth, ensue the stagnant and mel- 
ancholic condition of the aged man in earth life. 
Divine law, in providing against this contingency, 
ordains that when all the purposes a soul owes to 
the spiritual realm have been achieved, it shall be 
degraded again to the condition of mortal life, to 
work its way upward to the superior inheritance. 
Designed thus to act in conjunction with many in- 
terests in the universal economy, the soul is properly 
ordained to continual change of scene through re- 
births that engender afresh the hopes and joys, and 
evoke its perpetual efforts toward the beneficence 
and glory of both terrestrial and celestial conditions. 
The Pre-Ordaincd and the Volitional Functions of 
the Soitl. — In the soul's progressive career from ma- 
teriality to the ultimate Heaven, there is provision 
for its happiness through the fulfilment of an allotted 
course of activities, and also for sufferings through 
inefficiency, or failure to perform essential duties. 
A soul may be pre-ordained — from the gauge of its 
inherent qualities — either to the leadership or to the 
more humble serving of its contemporaries ; and for 
meritoriously fulfilling the activities for which there 
is adaptation, compensative happiness is realised. 
Each soul has its fitness in the economy of nature, 
and a mission which no other can in detail fulfil. If 
propitious circumstances attend incarnation and the 
early years of life, the consciousness of endowments 



The Finite Soul 41 

for a particular mission may develop in time to bring 
earthly benefits and to entail a felicitous mental 
estate for the succeeding spiritual existence. With 
unpropitious incarnation, or misguiding influences 
in youth, the soul-intellect may be drawn into false 
channels leading to failure and disappointment in 
life, and portending arduous effort in the realm of 
spirit to rectify errors and to reconstruct the wrongly 
trained energies. The soul may traverse every zone 
and sphere of the astral plane and acquire little 
profitable wisdom or personal excellence, maintain- 
ing itself in social ranks inferior to its preordained 
inheritance; or it may, through the fortuitous appli- 
cation of its faculties, acquire excellences whereby 
to maintain itself the associate of those who are its 
superiors according to inherent qualifications. Thus, 
some reach the higher astral plane with an intellect- 
ual estate below that which their original heritage 
gave ability for, and they realise humiliation and a 
sense of their defects in consequence ; while others 
reach the same destination with attainments exceed- 
ing their measure, according to inherent powers, and 
they find self-congratulation by reason thereof. 

Within these lines the finite soul is an instrument 
of the Eternal Will, with no choice of its career as 
broadly defined in nature ; yet having such choice of 
happiness or sorrow, through the merit or demerit 
of its labours, as to exalt or degrade itself within 
certain intellectual and social bounds. The soul, in- 
herently superior among its co-eternals, and having 
thereby a predisposition to the development of a 
body capacitated to express its high qualities, is 
nevertheless so far subject to unfavourable material 



42 Divinity and Man 

conditions during its embryonic stage as to be liable 
to serious physical and mental defects. The soul of 
an inherently low order and having a predisposition 
to the development of a body only capable of ex- 
pressing medial or inferior qualities is not fore- 
doomed on this account to an ignoble or unhappy 
career; being eligible for good, or evil, or joy, or 
sorrow, accordingly as it may follow the worthier or 
baser incentives. A soul inherently superior may 
in life create for itself a consciousness prolific of dis- 
orderly and evil incentives, which, although an ex- 
terior and impermanent acquisition, will follow and 
endarken the spiritual existence ; while an inferior, 
through undeviating pursuit of preordained func- 
tions, will create a consciousness of self-approval to 
follow and bless its career in the realm of spirit. 
Furthermore, although it is given to the individual 
ego to develop during every incarnation a certain 
measure of intellectual power and influence among 
its co-eternals, the favourable influences that attend 
upon one such epoch and enable the full realisation 
of the innate endowment may not attend another; 
so that, while in one earth-life there is satisfaction 
with surrounding conditions and personal achieve- 
ments, in the succeeding one there is possibly failure 
and dissatisfaction. And yet, while the influences 
appertaining to the external or physical man have 
their important effects upon the earthly life and the 
early astral experience, only such intellectual quali- 
ties as are evolved or unfolded from the inner con- 
sciousness, through inter -communion with and 
obedience to spiritual law, are retained as permanent 
attributes of the soul to the end of its cycle. 



The Finite Soul 43 

Certain Phases of Existence in the Astral Realm 

Slip er mundane Existence Viewed through the In- 
spired Intellect. — A special exaltation of certain 
psychic faculties is required for the human mind to 
achieve consciousness of the conditions and experi- 
ences that appertain to supermundane and spiritual 
existence. Although the conditions of the spirit 
world are obscure and mystifying to the ordinary 
human intelligence, and the opportunities for their 
interview mainly dependent upon entrancement and 
inspiration of unusual experience, there is a possi- 
bility, through compliance with the law of psychic 
development, of extending the reasoning and per- 
ceptive mind even to the ultimate Heaven. The 
interviewing of the higher realms of the ethereal 
universe becomes peculiarly the privilege of recluse 
and studious minds, whose purpose in so doing is to 
gather material for doctrinal teachings for the guid- 
ance and encouragement of the generality of men, 
who, even if possessed of the inclination, have not 
facilities in life to develop and utilise the powers 
essential to such research. 

Exact details of supermundane existence are not 
readily accessible to any human mind, yet to those 
who cultivate assiduously the required faculties, 
sufficient will be revealed for at least a general ap- 
prehension of the conditions of the soul's future. 
Intense application of the intellect to the attain- 
ment of glimpses of soul destiny will necessarily 
prove detrimental to the commonplace vocations of 
life; wherefore, with the mental capacities of the 
present race, it becomes expedient to leave such 



44 Divinity and Man 

efforts to the few exceptionally gifted, or world- 
denying ones, to probe and discover what they may 
of Nature's occult resources. While those fittingly 
circumstanced for intricate study of the spiritual 
side of nature will find naught therein that interferes 
with a fulfilment of the ordinary material obliga- 
tions, the man of weak or unadapted intellect pur- 
suing the uncertain spiritual views is likely to become 
so engrossed therewith as to be led to resign his 
essential duties in life to follow that from which no 
benefit to himself or to others is derived. The in- 
spirationally quickened or specially adapted mind is 
able to discern within certain aerial latitudes sur- 
rounding the material plane of earth a region of soul 
habitation containing three distinctive zones or con- 
ditions of spiritual unfoldment. The transmission 
from one zone to another may be likened unto new 
births — each zone-birth elevating and giving a special 
preparation to the soul for the ultimate spiritual 
Elysium. 

The Lozver Astral Zone. — When physical death 
releases the soul from the material plane, it straight- 
way enters a zone wherein earthly conditions are 
reproduced in astral form. On the shores of this 
astral domain are found spirit representatives of the 
various plants and animals and every race and con- 
dition of mankind, all of which, while retaining the 
general characteristics of their earthly estate, show 
an enhanced degree of perfectiveness. The repro- 
duction here of scenic nature is marked by numer- 
ous perfections of detail not apparent on the material 
plane, while the disfigured and reprehensible are less 
in evidence. These reproductions all result from 



The Finite Soul 45 

emanation or transference from earth, of the soul- 
principle of its creations, and a further unfoldment 
by each form and intelligence of excellences from its 
spiritual endowment. Souls of the lower and phy- 
sically repulsive forms are, therefore, able here to 
present as remarkable changes from former appear- 
ances as that of an unsightly insect larvae in its bril- 
liant winged stage of existence. Close followed by 
the karma, or mental consciousness developed dur- 
ing earth life, the soul thus enters the world of 
spirit, and according to attainments is impelled 
toward either pure and commendable thoughts and 
activities, or the frivolous and reprehensible. Many 
objects and scenes experienced during earth life are 
met with, bringing repetitions of their joyous or 
pathetic features ; and erstwhile friends and affinities 
in thought extend friendly greetings to the new arri- 
val. While the joy-giving features of this zone are 
influenced by personal merit, or fitness for their ap- 
preciation, there are still limitless opportunities for 
self-advancement through studiousness and bene- 
ficent labours; and the soul experiences happiness 
to the extent of its energy and efficiency in fulfil- 
ment of the duties which surrounding conditions 
afford. 

The Intermediate Astral Zone. — When the soul has 
existed the allotted time in the first astral zone, it is 
transferred, by a process analogous to its release from 
the physical body, to another plane where the sur- 
roundings and relationships are under laws of ex- 
pression different from those hitherto experienced. 
The souls of the animal species, and the spirit repro- 
ductions of plant life still enhance the interest of the 



4 6 Divinity and Man 

scene with their presence, while of humankind even 
those who pursued a disorderly or vicious course 
upon the earth are found to have developed bene- 
ficent accomplishments. Both the astronomer and 
the philosopher here come in contact with many 
scenes and experiences having but a remote relation- 
ship to the phenomena of the earthly studies. 

In addition to the harmonious and philosophically 
sublime structural order of immediate surroundings, 
the prominent features of far-distant regions of the 
material and spiritual universe are brought within 
easy observation by skilful methods and appliances. 
There are found facilities for observing the inter- 
relationships of all the suns of the universe, as they 
obey the mystic impulsions of spiritual agencies; 
and for ascertaining the obscure forces that vibrate 
forth from sun to plant, and also somewhat of the 
processes whereby they are produced. The soul so 
inclined may now investigate in detail the geological 
history of the material world, and fathom the pro- 
gressive careers of the varied plant and animal types ; 
not by delving for fossil relics as required by this 
science on lower earth, but by tracing the impress 
of past ages upon certain astral strata wherein the 
exact records of every race and nation of men are 
likewise preserved. For the social and more exuber- 
ant pleasures there is yet ample provision, and every 
circle of affinities in desire has its allotted sphere, 
all secure from intrusion of those toward whom no 
inherent sympathy is sustained. 

The Higher Astral Zone. — On reaching the higher 
astral zone, the soul is encompassed about by scenes 
of great beauty, and by beings who have attained to 



The Finite Soul 47 

the zenith of their finite achievements. Having by 
the time of its arrival here been purified of all at- 
taints of the earthly life, the soul is qualified fully 
to enjoy every feature of this manifestation of the 
glories of the universe. If yet possessed of an as- 
piration for some higher achievement or knowledge 
of hitherto imperfectly understood principles, the 
facilities abound for rapid progress in the direction 
desired. If seeking further details of the higher 
astronomy of the celestial spaces, there may from 
this plane be explored not alone the material frame- 
work of distant suns and planets, but also phenomena 
of their outlying astral zones. Or, one that so de- 
sires may, through processes of mental projection, in- 
vestigate immeasurably distant recesses in heavenly 
space, viewing clearly many features of the stellar 
system, the outlines of which on earth had been so 
vague as to give unsatisfactory results from their 
study. The residents of this zone have, in sooth, 
numerous opportunities for further personal im- 
provement, and any one having hitherto failed in 
worthy effort and being awakened through the 
startling glory of present surroundings to the truer 
interests of existence, may even thus late in the 
cycle make new and commendable acquisitions. The 
incentive to strive for these further personal accom- 
plishments is greatly enhanced through a ready per- 
ception here of all compensative benefits attached to 
their possession. The soul here becomes acquainted 
with a peculiar political system, having a certain 
resemblance to some of the more advanced govern- 
ments maintained on earth ; and also with various 
societies of skilled and exalted intellects, — the agents 



48 Divinity and Man 

of occult influences exerted upon the mental aura 
of both embodied and disembodied souls, — whose 
efforts go to evolve and perfect such ideas and in- 
centives as lead to racial and national movements 
and to the establishment of newer and better condi- 
tions throughout the planet. There also the spirit 
receives the final preparation for entering upon that 
journey completing its cycle of activities, whereby 
it comes into its inheritance as a component of the 
Infinite, to rejoice for a time amid the glories and 
delights of the ultimate Heaven. 

The Ultimate Heaven. — Within the shores of the 
great central world, governing that division of the 
universe in which the earth is situate, the soul finds 
an inheritance of personal power, and capacities for 
happiness measured by its primal inherent order as 
an eternal entity, influenced by the effects of its 
career of planetary activities. The souls met with 
here embrace all types and races, from the primal 
orders that have constituted the inhabitants of im- 
mature planets to the more perfected intelligences of 
worlds in the millennial stage. These variously situ- 
ated and widely differing intelligences are all entirely 
freed from the baseness of terrestrial life, and so dis- 
play only agreeable and love inspiring qualities. All 
the members of the constantly incoming multitudes 
are seen to discover their psychic affinities, and 
to instinctively betake themselves to the sphere 
which they are by inherent endowments and ac- 
quired qualities best fitted to appreciate and to 
adorn. The hitherto progressive soul, enriched 
with knowledge and benevolence, is found beaming 
with the ecstacy of nearness to and constant com- 



The Finite Soul 49 

munion with affinities in thought and with the inner 
spiritual principle of the Infinite. If having assidu- 
ously sought after wisdom and the virtues in the 
preceding spheres of existence, there is now the 
reward of time and opportunity for meditation and 
discussion upon the varied experiences of all the 
worlds traversed, and likewise for the pursuance of 
whatever other pastimes there is an inclination. 
After partaking to satiety of the joys of the ultimate 
Paradise, the soul passes into an appointed sphere 
and enters upon a nirvana of entrancement in which 
the enriched mentality of its progressive cycle is 
gradually dissipated. In this experience the intel- 
lect is for a time enraptured with dreamy medita- 
tions upon the achievements of the cycle now 
completed ; then, as if falling into a deep slumber, 
all memory of the past is obliterated, the conscious- 
ness of existence obscured, and as an incipient ego 
it is finally engulfed in a soul wave that bears it 
along with countless others upon a new cycle back 
to the material plane. 

Certain Compensative Experiences of the Soul's 
Career. — If when entering upon the astral phase of 
existence the soul finds itself in possession of such 
mental qualities as follow a career of honesty, 
energy, and benevolence, it enjoys as a consequence 
self-congratulation and content ; but if pursued by 
the consciousness of many evil doings and base in- 
centives shame and remorse will be experienced. 
Reflection upon the life career of virtuous purport 
causes felicity, and the astral countenance beams 
with a joyous and joy-giving expression by reason 
thereof. Reflection upon the wrong-doings of the 



50 Divinity and Man 

past brings a sense of humiliation and regret, and 
the countenance is deformed even as the human 
features are disfigured by an evil conscience. If 
during life benevolent deeds and the acquirement of 
righteous wisdom occupied the attention, the soul 
finds in its new existence a welcome among those 
who hold learning and the emotional sympathies in 
high estimate ; but if naught were aimed at save the 
gratifying of fleshly lusts, it finds associations closely 
related to those of its earthly experience. 

Throughout the astral career the soul is associated 
with the learned and ennobled of its genera, or with 
those of a lesser refinement, or with the inferior and 
depraved, in accordance with its own intellectual and 
moral status. For, while the various classes may 
inhabit a common realm or region, their contact 
with each other is so regulated that there is com- 
panionship for every one according to personal quali- 
fications, and protection from inferiors and mental 
opposites. The soul freed from impurities incident 
to the mortal body is impelled by many new hopes 
and aspirations, and while desiring to perpetuate 
memory of every worthy motive and effort of the 
past life, it would gladly eradicate all traces of the 
unwise and unholy. A foretaste of this spiritual 
nirvana is possible in every zone and sphere of the 
conscious cycle; but the soul may deprive itself of 
or limit such anticipated joy, as it may degrade every 
desirable inheritance, by persistence in frivolity and 
failure to effectively develop inherent gifts. Thus, 
from the time of material birth every soul has a con- 
stant approach toward the one universal goal, and 
upon the journey realises pleasure in compensation 



The Finite Soul 51 

for good works, and sorrow for transgression, until 
entering the realm of the terminal Paradise, where 
the joys, though measured in their intensity by the 
score of past merits, are yet of such general and 
liberal distribution as to afford a beatific experience 
to all kinds and conditions. The material plane as 
an outer expression of spiritual elements, and physi- 
cal life as the soul's inferior conscious condition, 
afford functions necessarily crude and joys less per- 
fect than those of any subsequent phase of the cycle ; 
while the ultimate Elysium as an inner nucleus of 
Infinite power, and the soul entering its boundaries 
being exalted to its highest intellectual estate, the 
occupations and joys are here the most refined and 
perfect that can come to its experience. 

Intercommunication between the Material and Astral 
Spheres 

Spirit Interest in and Capacities for Influencing 
Mankind. — The soul transferred by the death of the 
mortal body to the astral plane may yet retain a 
solicitude for earthly concerns or individuals, which 
for a time outweighs every attraction of its new sur- 
roundings. Under such incentives it is led to search 
out the channels of intercommunion between the 
two worlds and to devote itself to the fulfilment of 
its desire. If benevolently actuated, it may under- 
take to advise or warn relatives or friends; or to 
advance religious or political principles through 
communication of ideas to individuals likely to exert 
an influence upon their fellow-beings. If actuated 
by mischievous or basely selfish aims, its efforts 
may tend to the confusion of religious or political 



5 2 Divinity and Man 

sentiments and to retard progressive movements; or 
its mesmeric powers may be directed toward indi- 
viduals to incite passional impulse or to urge unpro- 
pitious thought or action. While the power of a 
disembodied soul over physical man has such limita- 
tions as to prevent any perceptible intermeddling 
with his affairs, or of influencing him unpropitiously 
against his will, the intellectual energy thus exerted 
is never entirely without effect. Thought energies 
sent forth into the psychic atmosphere by a deter- 
mined will are destined to act upon many minds, 
though possibly not with success upon the ones they 
were originally directed toward. 

The retroactive effects upon the spirit seeking to 
influence the embodied may be good or evil, accord- 
ing to the motives and the manner of procedure, just 
as men are affected through devoting their efforts to 
that which concerns the spirit world. The value of 
safeguards in natural law against direct spirit influ- 
ence is apparent when it is taken into consideration 
how a disembodied soul, given sufficient power, 
might work much evil, unintentionally, either 
through an imperfect understanding of the methods 
to be employed in communicating or a blind desire 
to profit its earthly friends or kindred regardless of 
consequences to others. 

Intercommunion of Embodied Souls with the Dis- 
embodied. — The intercommunion of man with in- 
habitants of the astral plane may be in the nature 
of an unconscious interblending or association of 
ideas ; or it may take the form of personal interviews 
in which there is mutual recognition and coherent 
discussion. Divers influences, benevolent and male- 



The Finite Soul 53 

volent, may conspire to bring about the rapproche- 
ment of human with spirit entities, but the more 
likely incentives relate to the sympathetic affection 
and to concurrent thought. Under complete rap- 
prochement the motives of the one mind become as 
the motives of the other, whether or not either party 
concerned is aware of the true nature of the occur- 
rence or of the personality of the other. In each 
normal human mind there is a capacity to attract 
and assimilate thought-principles emanating from 
spirit intellects, to the enhancement of the individual 
powers of achievement ; while in turn it may render 
similar services to the inhabitants of the astral plane. 
The intellectual assistance, however, coming from 
spirits unto man, greatly exceeds that which man is 
able to contribute in return ; in that the former are 
more advanced in general knowledge and, further- 
more, through absence of the fleshly environment, 
they are in closer contact and sympathy with the 
Infinite source of all wisdom. Conscious intercom- 
munion with spirit minds is peculiar to individuals 
possessed of an exceptional development of the 
generally latent clairvoyant faculty, but within the 
obscure psychic atmosphere there is the constant 
vibration of thought waves, which interblend their 
purports with and rebound from one mind to another 
irrespective of the plane inhabited, or whether those 
in their contact are embodied or disembodied. 

Under more direct intercommunion a soul in the 
mortal form may be in close mental sympathy with 
a spirit affinity, giving and receiving intelligence 
upon some subject in which there is mutual concern, 
and yet be wholly unaware of the source of the ideas 



54 Divinity and Man 

received or the true character of the interest thus 
experienced. The physical body during such seance 
may be engaged in its ordinary activities, or stilled 
either in normal sleep or the hypnotic trance, and 
even the disembodied party to the proceeding may 
be unconscious of the cause of its meditative in- 
spiration. Notwithstanding the general prevalence 
of thought-principles that intercommunicate be- 
tween mentalities of the material and the astral 
planes, their methods are so correlated as to make 
them difficult to distinguish from the personal ideas 
or mental views which the individual intuitively 
evolves from the Infinite. Without uncommon 
power in a certain faculty of soul cognition, no finite 
being can have positive experience concerning the 
inhabitants or conditions of any of the structurally 
distinctive planetary spheres or zones save the one 
of his present residence. Yet temporary exalta- 
tion of this faculty frequently enables fleeting inter- 
world perceptions, while a capacity of soul-projection 
is possible, by a special application of the psychic or 
intuitive power, whereby the ego may be transported 
to immeasurably distant regions of the universe, 
though its stay abroad can only be endured for a 
brief period. Although these achievements are pos- 
sible to certain minds, it is a general rule that the 
soul embodied may not have definite and satisfying 
visions of the spirit world, nor may the soul dis- 
embodied readily approach or communicate with its 
brethren in the flesh ; which ordering of universal 
law discloses a proper safeguard against the inhabit- 
ants of the two planes becoming unprofitably en- 
grossed with each other. 



The Finite Soul 55 

The Spirit -Aids of Leaders among Men. — The 
office of leadership in any of the pursuits of the 
spirit world is attained either through general per- 
sonal merit or special gains for a particular cause, 
and not by reason of any heritage of positions held 
on the earth-plane, or of favours arbitrarily bestowed. 
The conditions of political exaltation here differ from 
those prevalent on earth in that there is neither de- 
pendence upon the will of an ignorant or prejudiced 
multitude nor upon any official superior. The meas- 
ure of personal wisdom, the capacity of assimilation 
and expression of significant ideas, and tactfulness 
in influencing and directing the views and actions of 
others, are the essentials upon which such leadership 
as here exists is based ; wherefore a special bond of in- 
terest between rulers of the astral and earthly planes 
is only possible when there is mutual possession of 
these qualities. Whatever sympathetic influence 
the leader of men derives from ruling minds in the 
astral realm will be in consequence of his following 
a virtuous and intelligent course, or one that por- 
tends a betterment of human conditions. 

The spirit leader, being at all times actuated by 
generally beneficent aims, is necessarily concerned 
that those holding important offices on earth shall 
invoke the principle of justice and move in concord 
with the laws of human progress, but can only ren- 
der aid in the matter to the extent of occasionally 
projecting encouraging or opportune ideas upon the 
minds it is desired to influence. When an earthly 
leader comes to be actuated by motives of a far- 
reaching and humanitarian significance, and is act- 
ively engaged in a worthy cause, his mind is thereby 



56 Divinity and Man 

brought into sympathy with and becomes receptive 
to the advanced thought of the spirit realm, and the 
intellectual sustenance derived from this source will 
prove a considerable factor in the success of his 
efforts. Accordingly, so soon as a leader of men is 
started upon the course that brings his mind en 
rapport with exalted souls of the astral realm, he is 
certain of receiving their sympathetic influence, not 
as a personal favour, but in furtherance of the cause 
he serves. The politically exalted man, actuated by 
ambition for personal glory, and having no concern 
for moral principles, is not mentally receptive to 
beneficent ideas from spirit sources; wherefore, in- 
stead of an inspiration calculated to guide and 
sustain his effective power, he can only attract in- 
fluences likely to engender mental confusion and 
to conspire to his downfall. 

Certain Basic Faculties of the Human Soul 

Relationship of the Soul to the Physical Body. — 
During the life phase of its cycle of activities the 
soul permeates and sustains a physical body de- 
veloped from materials which natural causes have 
placed within its command. This body is utilised 
as an instrument in the expression of inherent 
powers ; in the performance of works according to 
the pre-ordained station in life ; and in the attain- 
ment of personal comfort, and gratification of act- 
uating motives. Among the components of the 
body organisation are the grosser substances utilised 
in the contact with physical nature, and also certain 
refined and subtle elements interpermeating and 



The Finite Soul 57 

serving to connect the organic system with the per- 
ceptive and rational mind. The more subtle bodily 
elements function between the inner resources of 
the mind and the physical organs, to which they are 
transmitted in vibrations of nervous energy under 
the impulsion of mental incentives. Each of the 
mind's several faculties, or specialised divisions of 
power, is constituted to exert a certain impulsion 
and attraction upon a particular bodily organ or 
propensity, and to gratify a desire resultant there- 
from ; and the counter-check of other faculties is 
required that an even distribution of sustenant 
energies may be maintained. The faculties of the 
mental system thus display a variety of offices, some 
being intimately connected with the appetites, pas- 
sions, or ambitions, while others transcend the in- 
centives of physical being and take cognisance of 
the purely intellectual and spiritual. 

While through the sensorial power the soul trans- 
mits impulsions to and attracts information from its 
bodily organs, there are yet other nerves of more 
refined impression through which it receives inspira- 
tion from and intercommunicates with the spiritual 
universe. The normal trend of the intellect, as con- 
forming to the inherent proclivities of the ego, may 
be thwarted by accidents or injuries to the body; or 
by the overpowering influence of a particular faculty 
that has been developed beyond prescribed limits ; or 
through associations or teachings, or habits formed 
while the mind is yet immature in its conscious voli- 
tion. The traits outwardly manifested during life 
by an individual may in these instances fail to give 
a true indication of the intrinsic merits of his ego ; 



58 Divinity and Man 

the acquired mentality so deviating from predes- 
tined bearings as to assume for the time being a 
character that is false or superficial, and between 
which and the inner self there is a tendency to con- 
tinual strife. 

The Appetite of Organic Nutrition. — The soul 
power manifest in the alimentive appetite is prima- 
rily functioned to govern certain bodily organs and 
to represent to the mental consciousness their espe- 
cial demands and necessities. If this power be given 
undue licence, or is indiscriminately exercised, the 
physical organs it is connected with may become 
abnormally excitable or deranged, to the end that 
they harass the consciousness with inordinate crav- 
ings. The normal appetite maintains an unassertive 
quiescence until there is a physical demand for nu- 
tritive or sustaining elements, and the soul receives 
no insistent or vicious desires from this source. By 
abuse and derangement of the appetite, the body 
encounters many afflicting sensations, and the mind 
is filled with morbid fancies, melancholy, and re- 
morse. In gratifying the normal appetite there 
ensues a consciousness of having performed a legiti- 
mate duty to nature, and the mind is fit for meditat- 
ive, studious, and social activities. From gluttony, 
or the pandering to a depraved appetite, there 
ensues, in addition to physical discomforts, an ac- 
cusing conscience, and an incapacity either to enjoy 
refined social pastimes, or to confer a profitable 
influence upon others. 

The Passional Fervor of Sex. — The essential func- 
tion of sexual power is the perpetuation of life upon 
the earth, and its chief impulse actuates to the con- 



The Finite Soul 59 

summation of this purpose. Associated with this 
actuating impulse are certain refined sensibilities 
that tend to modify the grosser animal propensity 
and to exalt this faculty to the position of one of 
the nobler human attributes. These sensibilities 
consist of affectionate attachments between male and 
female and the desire for and love of offspring. 
The sexual power may thus incite chivalrous designs 
and self-sacrificing devotion, or base and brutal pro- 
pensities, according as there is chastity resulting 
from the presence of the finer sentiments, or mere 
animalism consequent upon the absence of these 
sentiments. The effects of chaste sexual influence 
are manifest in the amative and parental affections 
that impart to body and mind tranquillising joys and 
contentment in the home and daily avocations. Its 
unchaste influence is invariably attended by insatiate 
lust and jealous rage, and by motives that bring 
mental distractions, and a consciousness of guilt and 
shame. Wherefore, there is constant call for the 
cultivation of the restraining emotional sensibilities, 
and a presentation to the mind of the legitimate 
purports of this faculty, that its exercise may be in 
accordance with nature's higher law, and that the 
consequences thereof to both body and soul shall be 
good and not evil. 

The Bellicose Temper. — The faculty that in life 
expresses the bellicose or contentious temper is 
primarily purposed to the defence of the individual 
rights and belongings. It is, however, susceptible 
of an excessive development in the mental system 
or perversion from legitimate purports, whereby 
it becomes constantly incitive of imprudent, or 



60 Divinity and Man 

viciously aggressive thought or action. When main- 
tained subordinate to moral principles, this faculty 
impels to positive and vigorous measures, and to 
constancy in any enterprise undertaken ; when not 
so governed, it subsists within the mind as a smoul- 
dering fire that may suddenly and from trivial cause 
break forth in unseemly fury : outraging thereby 
the finer sympathies and injuriously agitating other 
departments of the mind and body. Under effect- 
ive discipline, it imparts steadfast courage and dig- 
nified demeanour to its possessor; undisciplined, it 
gives a taciturn and fretful humour, that not only 
agitates and exhausts the vital energies in general, 
but so unbalances the intellect that a vindictive yet 
impotent passion ensues when the actual need is for 
steadfast courage. Its auspicious expression is ruled 
by the principles of justice and benevolence, where- 
with, if called upon to act forcefully, it urges no 
cruelty toward a thwarted or conquered opponent. 
When not thus controlled it tends to imbue the 
mind with hatred and vengeful desire, so that in- 
stead of being satisfied with subduing an opponent, 
his abject humiliation or destruction is yearned for. 
When there is maintained such intelligent restraint 
upon the bellicose temper as to prevent its incite- 
ment of contentious or vengeful thought or action, 
and it is held severely to the position of a measured 
animative force for the defence of principles and per- 
sonal rights, then is there realised in the faculty a 
wholesome power in the struggles of the earthly 
career. 

The Moral Consciousness. — The moral conscious- 
ness exerts an influence that overawes the more 



The Finite Soul 61 

forceful traits of the soul and constrains the thoughts 
toward justice and virtue. In the methods of its 
surveillance there is intimated an approval of the 
chaste and beneficent, and condemnation of the un- 
chaste and injurious. It invests the personality 
with a character of honesty and trustworthiness, 
and imparts a sustaining power enabling the soul to 
successfully resist evil temptings. Its influence acts 
as a barrier against the execution of unworthy mo- 
tives ; its inactivity gives licence to evil indulgence, 
and permits the development of vicious and con- 
temptible qualities. It awes the physical being into 
submission to the dictates of religious principles, and 
leads the mind to hold every manifest purpose in 
nature in venerative regard. In its normal activity 
it impresses upon the animal impulses a timely 
intimation of every necessary restraint ; with its 
powers dormant or weakened, the mind is easily 
swayed by the sordid passions and the incentives to 
evil doing are unchecked. Thus, the moral con- 
sciousness may be said to restrain the physical and 
worldly impulses of man, and to call forth his prud- 
ential and spiritual sentiments, fulfilling thereby 
the office of a personal deity whose approval entails 
joy, and whose disapproval brings sorrow to its 
possessor. 

The Faculty of Soul Cognition. — A power of super- 
sensuous seeing, or soul-vision, enables the human 
intellect, under favourable conditions, to transcend 
the physical organism and to take cognition of the 
impalpable astral phase of nature. This power 
may be developed to an acuteness which will enable 
a soul to see visions or impressions of entities, 



62 Divinity and Man 

elements, or conditions that are ordinarily obscured 
from mankind. Under the influence of this faculty 
an inner intuitive perception surpasses the ordinary 
physical limitations and interviews the phenomena 
of spirit existence. That which is observed under 
such influence may impress the mind as clearly and 
convincingly as any feature of the material world 
impresses the physical eye ; or it may appear and be 
considered as an ephemeral dream or phantasy of 
the imagination. Individuals sufficiently endowed 
with this power are enabled to hypnotise or enthrall 
the physical senses and to project the soul from its 
material environment into the realm of spirit. The 
faculty in its latent state is common to all men, but 
only rarely is it recognised or cultivated to a condi- 
tion of reliable utility. Its activity is most frequently 
brought about by some occurrence which shocks or 
disturbs the moral sense, the affections, or cherished 
purposes, and it may be premonitory of some im- 
portant event in the career of its possessor. Like 
unto other departments of the mind, its influence 
may have favourable or unfavourable results, de- 
pending upon the manner of its exercise and the 
strength or peculiarity of the combination of other 
faculties with which it is associated. When over- 
prominent in a mind, and imperfectly understood 
and governed, it is liable to so fascinate and absorb 
the attention as to cause neglect of what should be 
the principal objects of life and also to lead its 
possessor to confuse and divert others from their 
worldly duties and proper religious observances. In 
accordance with its normal purports, it yields the 
spiritual revelations and the insight necessary to 



The Finite Soul 63 

confirm belief in religion and in a spiritual future, 
attracting the mind away from cravings of the flesh 
and too earnest absorption in purely material affairs. 

The Will Power. — A directive and regulative will 
exercises in every normal mind a governing influ- 
ence over all other faculties of the soul's earthly 
manifestation. The will is not organised as a faculty 
of discernment, nor does it take cognisance of good 
or evil; its chief purpose being to coerce the domi- 
nant powers of mind and body to the accomplishment 
of the motives that obtain. Its more important 
work is in subordinating the impulses and passions 
to their proper bounds, and in directing the ambi- 
tions toward measures conducive to the individual 
prosperity ; but it may likewise be unworthily em- 
ployed, lending its forceful energy to the carrying 
out of the basest motives. When normally exer- 
cised, it restrains and disciplines the impulsive ele- 
ments, gives stability to purposes, and fidelity to 
conscientious principles. Under intelligent applica- 
tion it is able to force the thoughts into new and 
superior channels, regardless of inherited or other- 
wise predisposed tendencies ; while indirectly it 
proceeds to regulate bodily functions and equalise 
and apportion the vital energies through their gov- 
erning faculties. Aided and sustained by chaste and 
religious motives, the will power affords a safeguard 
to the bodily system from such activities as develop 
sensual and disorderly propensities, while it urges 
forward those qualities of intellect conducive to the 
elevation and ennoblement of the individual among 
his fellow-beings. 

Formation of Personal Character. — In its intellect- 



64 Divinity and Man 

ual manifestation the human soul displays a variety 
of motive faculties, some of which seem to diametric- 
ally oppose each other. The relative prominence 
of certain of these faculties and the deficiency of 
others, creates the specific and distinguishing per- 
sonality of the individual. The strength and pecul- 
iar combination of the primal faculties in the mind 
are thus responsible for the characteristics which 
distinguish one mental organisation from others 
of its genera. The energical, calculative, and emo- 
tional elements have not the same proportions of 
force in every mind, — the which would give all men 
like capacities in life, — but as only one of these 
elements or powers is, as a rule, prominent in in- 
dividuals, they are adapted for vocations requiring 
special genius and skill. All men, however, may be 
said to possess, as an original inheritance, the basic 
animal impulses in approximately similar strength, 
although a common propensity may be for the time 
being undeveloped in an individual or obscured by 
some strong motive of the intellect, thus rendering 
it apparently non-existent. The mind may be 
swayed for a time by certain of its faculties that 
endow the character with either a pleasing, hopeful, 
or discordant tone ; then in later years, other facul- 
ties becoming dominant, such changes in the char- 
acter are effected that the personality widely differs 
from its former self. The change in character may 
be either progressive or retrogressive, depending 
upon the class of mental elements cultivated, though 
the normal trend is toward personal improvement, 
through the spiritual ego asserting its supremacy 
over material influences. While one man in his 



The Finite Soul 65 

advancing years unfolds and perfects the higher 
intellectual powers — his ideas being enlarged and 
the whole personality improved upon — another is 
found to continue as a frivolous youth, exercising 
only the basic faculties and if not actually deterior- 
ating, at least evincing no gain in ennobling motives. 
In the natural course of human nature, the basic and 
animal impulses will dominate the mind in youth, 
their forceful motives and energies being adapted to 
the beginnings of the career ; but in later years there 
should be a partaking by the intellect of a purer 
strain of the Infinite mind and the consequent de- 
velopment of qualities more sedate, and calculated 
to prepare the soul for its spiritual future. 

The Unfoldment and Moulding of the Intellectual 
Powers 

The Imposing of Mental Self -Restraints. — Without 
special restraints and training, the mind of man will 
concern itself only with whatsoever is attractive to 
its ruling faculties. Its tendency is to pander, to the 
extreme limit of gratification, to its most prominent 
incentives, and to neglect the less assertive elements. 
A predominant faculty may owe its activity either 
to ante-natal impressions or to the undue develop- 
ment, by reason of surrounding influences, of some 
strong inherent trait of the ego ; and the evil to be 
apprehended therefrom is the excessive employment 
of a single set of energies to the injury of the mental 
and physical aggregate. The mental power may 
unduly incline toward sexuality, or toward conten- 
tiousness, rendering the faculty concerned over- 
prominent and leading to conduct prejudicial both 



66 Divinity and Man 

to its possessor and to his associates. The ruling 
purpose of each faculty being self-gratification, its 
proper regulation must come either from the counter- 
acting influence of some other equally urgent incent- 
ive, or from will power exerted in its repression. In 
early youth the placing of effective restraints upon 
overactive faculties is comparatively simple and 
excites no rebellious opposition from them ; but, 
where disciplinary control is only undertaken after 
they have been accustomed to indulgence, turmoil 
and conflict between the different incentives will be 
experienced. As the influence of a perverted and 
disorderly faculty ever tends to becloud the reason 
and to perpetuate the existing evil, any effective 
remedy will necessarily have to come in the form of 
an event or misfortune that leads to serious reflec- 
tions, or imbibing the spirit of moral teachings. 
Numerous relapses and discouragements are certain 
to follow the imposing of restraints upon habitual 
propensities, and perfect harmony of the faculties 
will only be attained after many temptations have 
been overcome through intelligent application of the 
will power, supplemented by moral and religious 
emotions. 

The Inherently Superior Mind. — The superior 
human mind belongs by preordained and eternal 
inheritance to the higher grade of existences, and is 
urged intuitively by universal law to assume the 
more serious obligations in worldly affairs. Not all, 
however, who are thus primarily endowed come to 
fulfil their due meed in life, since evils may befall 
them and thwart their endeavours, or for a time 
direct their genius to unworthy ends. Of the nobler 



The Finite Soul 67 

order of embodied souls, few fail altogether in the 
career to which nature elects them ; for though their 
course be wayward prior to intellectual maturity, 
the moral consciousness that is ever in attendance 
upon the superior intelligence eventually will assert 
its power and lead to a struggle for an enlargement 
of the righteous principles and elimination of all base 
tendencies. It may thus happen that an inherently 
superior soul, having cultivated evil propensities in 
the early years of life, finds later its better elements 
in revolt against acquired vices ; whereupon a change 
in thought and conduct is inaugurated and the true 
course of destiny begun. If no evil tendencies have 
been implanted during the incarnative process, and 
the early years are free of vicious companionship and 
injurious teachings, the superior soul enters upon 
mature life with brain and nerve powers tractable and 
primed for the exercise of its best energies, and so 
accomplishes readily whatever the inherent genius 
calls for. 

An ego of like high qualities finding incarnate life 
through parents who transgress the moral law and 
thereby impress vicious inclinations upon its em- 
bryonic mind, may under this inheritance enter so 
determinedly upon a course of follies as to utterly 
defeat the inner genius and keep it astray from its 
destiny, as foreordained in nature. Or, if in youth 
a soul of this order be severely schooled in pernicious 
doctrines, which take such firm hold as to create a 
fanatical or fiercely partisan sentiment, however free 
the career may be from serious sin, the spiritual in- 
sight fails of its necessary development, the affections 
are dwarfed, and all the achievements in life are 



68 Divinity and Man 

rendered inferior to that which primary endowments 
gave capacity for. If in early years there is yielding 
to an inherited appetite or passion, but later it is 
overcome and atoned for, or if vices have been in- 
culcated by depraved companionship or immoral 
literature, but realisation of their import is suffi- 
ciently timely to enable eradication of their influ- 
ence; or if schooled in a deteriorate creed there is 
success in overcoming the superstitions engendered 
so that only the Infinite is made an object of wor- 
ship ; then will the inherently superior intellect 
realise its proper destiny, in spite of the obstacles 
that have beset its pathway. 

The Portents and Possibilities of Karma. — The 
human mind, while possibly not able to identify any 
single thought or idea as distinctively of its own 
origination, nevertheless becomes the centre of an 
exclusive aura or stratum of intelligence wherein 
abounds all the thought fancies and desires that 
have ever impressed its consciousness. All the ele- 
ments of this karma, or accumulation of psychic 
impressions, as if moving upon given orbits or cycles, 
return at certain intervals and reproduce upon the 
mental consciousness the conditions of their first 
experience ; and the personal character they create 
may be either harmonious with or antagonistic to 
the original inherent tendencies. A thought or im- 
pression once lodged in the personal karma serves to 
react upon the memory with whatever sentiments or 
passions were connected with its origination. In 
the recurrence of these thoughts and incentives, the 
mind may have full remembrance of their first in- 
ception, or they may appear in the guise of new 



The Finite Soul 69 

inspiration, if benignant, or as covert temptings, if 
malignant. The karma, once established, imposes 
a control over the mind that serves to prevent sud- 
den or ready change in the habitual thought, any- 
minor reformatory motives causing immediate dis- 
order among the faculties concerned. Hence, there 
is a certain dependence of the mind upon the karma 
of its own building; and for the rectifying of a 
vicious or undesirable disposition there needs be a 
struggle with each accustomed propensity or train 
of thought as it attempts repetition and coeval 
therewith the creation of new mental impressions 
engendering the new and desirable karma. 



CHAPTER IV 

man's intellectual and moral 
responsibilities 

The Gaining of Knowledge and of Moral Restraints 

The Truer Conception of Life's Purposes. — To 
compensate for his appointment in nature as the 
most nobly endowed of terrestrial beings, man is 
called upon to supplement the exertions for self- 
sustenance and the perpetuation of his kind upon 
earth, in the unfoldment and perfection of his higher 
intellectual and moral faculties. Through the physi- 
cal desires, and the emulative and sympathetic ambi- 
tions, man is brought into activities that, while 
affording self-gratification, achieve the protection 
and support of his family and contribute to the 
welfare of human society in general. Thus, in the 
encroachment of his fields upon the desert wastes, 
in subjugating evil conditions of soil and climate, in 
the construction of the conveniences of civilisation, 
and in the transportation of his goods, — utilising to 
these ends the powers of many elements in nature, — 
he finds an inspiriting and healthful exercise of his 
energies. Actuated by an inspiration of the higher 
faculties, whereby he apprehends the influence of the 
material career upon his soul's future, and is led to 

70 



Man's Responsibilities 71 

the Divine favour in religious devotions, he realises 
a joy-giving attraction toward the infinite source of 
his being, accompanied by self-approval and content- 
ment with his condition in life. If religiously en- 
gaged in research and meditation upon philosophic 
and civilising subjects, his mind becomes enraptured 
with pious fervour, and discovers a refined pleasure in 
contemplating the works of nature and in advising 
and rendering aid to fellow-beings. Through the 
regenerative effects of his pious meditations and un- 
selfish deeds man is uplifted from his more sordid 
occupations and desires, and finds the disposition to 
cultivate correct habits — wherefore, his personal 
graces are wont to increase, concurrently with the 
inner spiritual development. The predominant de- 
sires and sentiments of the individual mind are thus 
gauged by the prevailing intellectual and spiritual 
unfoldment. 

If this unfoldment be not far progressed, the in- 
clinations are toward the boisterous and sensual 
gratifications of the physical nature. With an en- 
largement of the intellectual powers the rude and 
sensual give place to emulative ambitions and to 
refined sentiments. When there is such progress in 
this direction that all sensual and materal desires are 
subordinated to the attainment of godliness and 
fitness for the spiritual future, the ruling passion is 
for inspired wisdom, and the chief pleasure is in the 
performance of benevolent deeds and in divine wor- 
ship. Each spiritually quickened soul is impelled 
by an inner yearning for the nobler activities, such 
as the study and evolution of pertinent questions ; 
the working out for the good of others of some 



72 Divinity and Man 

toil-saving invention or moral principle, or to the 
dissemination of charities. The true aspirant for 
religious leadership finds it necessary to acquaint 
himself with esoteric or inner principles, and to 
extend the basis of his convictions beyond the forms 
and ceremonies which attract the mediocre and in- 
ferior man. He therefore fortifies himself to over- 
come all obstacles to the attainment of his aims, and 
is not disconcerted by the failure of a cherished 
enterprise, or by discovering the fallacy of an en- 
deared belief. His spirit will not yield to cares or 
petty grievances, but with the performance of each 
duty presented, even though the results be materi- 
ally profitless, he is content and is disposed to con- 
sider life's pleasures fully compensative of its ills. 

The Recompense of Certain Thoughts and Actions. 
— The practice of chaste and honourable thought, and 
the subordination of passional impulse, strengthens 
man's power to combat evil influences and invigorates 
his soul with healthful emotions, while unchaste and 
dishonourable thought intensifies the passions, weak- 
ens the ability to resist temptation and causes the 
bodily functions to give forth impure and insatiable 
cravings. Orderly and practical thought clearly out- 
lines the duties and obligations of life, sustains an 
aversion to the vices, and enhances the receptiveness 
to beneficent influences and teachings; while pas- 
sionate and voluptuous thought encourages physic- 
ally injurious vices, and weakens mental receptive- 
ness to the intrinsically beneficent. Continual 
self-surveillance, and the timely restraint of every 
untoward impulse of the flesh, inspires the heart 
with hopeful energy and a constant relish for the 



Man's Responsibilities 73 

daily avocations ; want of self-surveillance, and fre- 
quent yieldings to impulse, encompasses the heart 
with insistent passions and the bodily and mental 
energies are unprofitably consumed. Cultivation 
of justice and forbearance toward others, and con- 
scientious meditation upon all the inner motives, 
insure a clear and precise reasoning power and an 
alert discrimination between right and wrong, but 
the practice of intolerance toward others, and the 
failure to consider possible consequences of motives 
and actions, tend to produce a fixedly stolid and 
indiscriminative condition of mind. Maintenance 
of methods approved by the religious instincts gives 
man a constant self-satisfaction, free both from 
regrets for the past and from the incentives of evil 
habits ; failure to interest himself in, and to practise, 
the virtues intimated by the spiritual insight gives 
opportunity for the growth of a moribund temper 
and a sense of dissatisfaction with all his interests. 

He that is discreet of words and behaviour invari- 
ably commands the respect of those with whom he 
comes in contact, and the young and uncorrupt are 
instinctively drawn toward him ; he that is indiscreet 
of words and behaviour commands not even the re- 
spect of those like unto himself, while the young 
and uncorrupt instinctively shun him. He that is 
skilful in his vocation, and economical with his 
earnings, is able to comport himself with a certain 
dignity and independence among his fellow-men, 
and is rarely in distress for the necessities of life ; he 
that is unskilful in his vocation, and extravagant 
with his earnings, is at all times dependent upon 
others, and is frequently in such straits as to require 



74 Divinity and Man 

charitable assistance. He that maintains a reputa- 
tion for trustworthiness, for industry, or for learn- 
ing, invariably finds people eager for his society or 
to employ his services ; he that is known as untrust- 
worthy, slothful, or ignorant, invariably has difficulty 
in finding respectable people to desire his society or 
to employ him. He that early in life acquires learn- 
ing and proficiency in a calling thereby lays the 
foundation for a progressive intellect and a satis- 
factory means of livelihood, and in his old age he is 
gratified by the esteem others manifest for him ; he 
that early in life disregards learning and proficiency 
in his calling thereby elects himself to an inferior 
channel of thought and aspiration and a precarious 
means of livelihood, and in his old age he is saddened 
by the aversion displayed toward him by his fellow- 
men. He that adopts a calling congenial to his 
inherent capacities, and comports himself in accord- 
ance with his serious reasoning and the inspiration 
derived from religious influences, has assurance of 
success in his ventures and contentment with his 
position in life ; he that mistakes his inherent 
capacities, comports himself unreasonably, or ne- 
glects to cultivate religious principles, is thereby 
elected to much unprofitable labour, and a condition 
of mind that will assure the failure of his ventures 
and discontent with every feature of his career. 

Words depreciatory of the character of others, as 
in the magnifying of faults, and the minimising of 
virtues, produces, besides an afflicting conscience, a 
mental trepidation lest those spoken against should 
become aware of the wrong done them and pro- 
ceed to retaliate therefor. Appropriation or theft of 



Man's Responsibilities 75 

another's belongings creates both discouragement at 
the thought of honest toil, and an aversion to what 
is thus evilly obtained, which causes it to be quickly 
squandered, or not put to any purpose giving a sat- 
isfactory return. Faithlessness to the marriage 
vows, or alienation of the affections of another's 
husband or wife, results in such occupation of the 
mind with intrigues, or devices to avert exposure, 
as to prevent the entertainment of any practical 
thought, while the conscience will sooner or later 
find itself burdened with a sense of responsibility 
for whatever shame and suffering is brought upon 
the wronged ones. Abandonment of offspring 
engenders haunting fears and self-loathing, which 
eventually become serious burdens upon the soul, 
compared with which the honourable support of 
those abandoned would be a trivial charge. Cruelty 
toward, or the needless killing of, animals effects a 
hardening of the heart and even an indifference to 
the sacredness of human life, accompanied by an 
inner consciousness of having grievously offended 
Nature through injuring her creatures, or taking 
from them that which cannot be restored. 

Conquest of tlie Passions and Practical Direction of 
the Energies. — If sensualities have been indulged in 
until abnormal propensities are established and con- 
trol of the animal impulses is weakened, then is there 
need of reflection upon past actions and motives, 
together with appeals to Infinite Power for inspira- 
tion and guidance of the heart and mind. If per- 
sistent wrong-doing has brought about a sense of 
inability to follow righteous precepts, or to resist 
temptation, there needs be an earnest and continued 



76 Divinity and Man 

struggle against the evil incentives until, in the pro- 
cess of subduing the incontinent faculties and making 
them subserve legitimate ends, there obtains a power 
of will capable of directing all the mental activities. 
When, through such reformatory effort, the passions 
have been rendered subordinate, and the higher 
powers of the intellect are become vigilant in sup- 
pressing base propensities, and in enforcing a just 
and economic distribution and expenditure of vital 
energy, there will coincidently be realised the con- 
ditions favorable to mental and bodily health, with 
restoration of interest and pleasure in all the neces- 
sary duties of life. 

If the impulses and ambitions are held within 
judicious bounds, and the mind is trained in activ- 
ities for which it is inherently adapted, there ensues 
a succession of hopes and aspirations stimulating 
and urging the energies from one achievement to an- 
other throughout the term of life. If the energies 
are trained in a suitable avocation during the years 
when hopeful ambition is strong, such ability and 
skill will readily be acquired as to assure a prosper- 
ous career, and opportunity to devote the later years 
of life to intellectual and spiritual pursuits. With 
adherence to methods at once honourable and practi- 
cal, and with the spirit of moral purity preserved, 
the hopeful zeal of youth finds no diminution 
through time or misfortune, but continues to urge 
toward the goal in prospect, while the religious and 
patriotic emotions become even stronger as the years 
of life increase. 

If a man shows justice and magnanimity toward 
others spontaneously, or to the jeopardy of his own 



Man's Responsibilities 77 

interests, this is evidence that his heart is pure or 
morally regenerate ; but, if he only apprehends the 
desirability of these qualities when his personal rights 
or interests are infringed, it may be assumed that his 
better emotions are only temporarily aroused and 
have no permanent development. The morally re- 
generate man holds himself accountable to the dic- 
tates of conscience, irrespective of legal or prudential 
considerations ; the unregenerate man apprehends 
only the legal and prudential considerations when 
the rights and interests of others are involved, 
though he becomes quickly aware of the principle 
of disinterested justice when his personal advantage 
is assailed. The regenerate man, not being swayed 
by the momentary passions and prejudices, is quali- 
fied to deal impartially, even with those holding 
opinions antagonistic to his own ; the unregenerate 
man, being constantly influenced by base impulses 
and by narrow and bigoted sentiments, is not quali- 
fied for spontaneous fair dealing, and is only held to 
his rightful bearings by prudential and legal re- 
straints. The regenerate man is also alive to his 
material interests, being alert to provide for himself 
and family against want, and to acquire a knowledge 
of the laws for the protection of his rights ; the un- 
regenerate man, if not improvident, is likely to be 
insecure in his belongings, either from a disposition 
to impulsive and injudicious ventures, or from ignor- 
ance of the laws that should protect him. 

The man who refuses to discuss the faults and 
mistakes of his neighbours, and is considerate in the 
treatment of even the most lowly and despicable, 
succeeds, at least, in maintaining their good will, 



78 Divinity and Man 

and this is not only preferable to their enmity, but 
it is very likely to find occasion to return an ad- 
vantage. If he refuses to repeat idle gossip he is 
reputed as discreet, and in his own mind there is 
neither the fear of being charged with originating 
a calumny nor the sense of having wronged others 
through aiding the circulation of that which is un- 
favourable to them. In refusing to expose errors when 
no good purpose is served thereby he gains a reputa- 
tion for confining himself strictly to his own affairs; 
meanwhile opportunity is given to the offender or 
misguided one to change his methods without 
loss of character. In refusing to sever friendship 
until every reasonable effort has been made to retain 
it, his personal enemies are few and his mind is not 
troubled with fears of vengeful plottings by others. 
Methods Essential to the Righteous Successes and 
Joys of Life. — To maintain mental supremacy over 
the impulses of the flesh there needs be the constant 
practice of will-power, and labour, and study, to the 
full measure of the capacities possessed. Each 
human mind is endowed with certain capable facult- 
ies that may be turned to worthy achievements, 
and these, even when not susceptible of develop- 
ment to the point of genius, should, at least, suffice 
for the personal maintenance and the normal pro- 
gression of the soul. Entering upon the line of 
effort for which he is by nature best adapted, a man 
finds himself inspired with such interest and enthus- 
iasm as to make the most arduous of his labours a 
pastime, and he escapes the failures and disappoint- 
ments that follow when the vocation is not in accord 
with the inherent disposition. The man who yields 



Man's Responsibilities 79 

to, or perverts, an appetite or functional impulse, 
thereby installs within his mental system a tempting 
demon who will paint seductive scenes of indulgence 
upon the imagination until gratifying its behests be- 
comes to him an all-absorbing subject. The enter- 
ing upon a pursuit under the approval of the moral 
consciousness is normally attended by enthusiasm of 
spirit and responsive physical vigour; on the other 
hand, any avocation or purpose that imbues the 
mind with doubts and fears also disturbs the phys- 
ical equipoise and invites disease. By a religious 
fortifying of the moral character, a man sustains the 
vigour of spirit essential to the work he has to per- 
form ; if this important feature be neglected, the 
intellect is easily confused and misled by tempting 
incentives, thus stultifying the energies or rendering 
them averse to legitimate effort. 

Work that is well done is ever thereafter a pleasure 
to reflect upon ; but where many imperfections mark 
the achievements the satisfaction is thereby dimin- 
ished. When self-examination reveals an error that 
might reasonably have been avoided the heart is 
filled with regret, and is only consoled by taking the 
case as a lesson to guide future actions. When suc- 
cess in one line is achieved another enterprise should 
quickly be taken in hand, to the end that vagrant 
thought and mental retrogression may be forestalled. 
The superior man, when contemplating a course of 
action, will consider the principle involved before 
the question of material gain, and, regardless of 
what seems the personal advantage, will refuse to 
engage in that which is repellant to his conscience. 
When a man evinces a desire to avoid offending 



80 Divinity and Man 

even his worst enemies he should be accredited not 
only with polite manners but also with a forbearing 
and benevolent heart. When he is possessed of 
polite manners and a benevolent heart his opponents 
are never enemies, and there will rarely be the charge 
against him of improper motives. The public teacher 
has especial need to repress impulsiveness, so that in 
his most impassioned exhortations there is no vilify- 
ing of individuals or vulgar criticism of the policy or 
principles of others. 

The youth ambitious for more schooling than his 
father can afford him, spends his moments of leisure 
with instructive books, wasting no time in idleness 
or profitless pursuits. His associates are persons of 
discreet and religious sentiments, and he is often 
seen with his elders. He heeds not the jibes of the 
frivolous, or those who delight in mischief-making 
or in seeking the ways of vice. He endeavours each 
day to add new items to his store of knowledge, and 
to attain a higher skill in the avocation he has 
chosen to follow. He attains proficiency in his 
early years, and his services are of such quality as 
to be constantly in demand. He thus elects him- 
self to prosperity and to early marriage, and the 
home he establishes will be orderly and a recom- 
mendation to the community wherein it is located. 

Parental Affection and Guardiansliip. — Parentage 
is one of the primal duties which nature enjoins upon 
every man, and attendant upon this is the demand, 
both of nature and of civilisation that his offspring 
shall have material support and training for the 
functions of life. Nature ordains that upon arrival 
at physical maturity a man shall inherit the desire 



Man's Responsibilities 81 

for offspring and entertain a willingness to sacrifice 
personal convenience in their behalf. Failure of 
parentage, by those fittingly endowed, results in a 
demoralised and joyless condition of mind, and the 
consciousness of a mission in life wanting of fulfil- 
ment. The man of uncorrupt and normal intelli- 
gence is solicitous that in the line of his posterity 
there shall be many good and enlightened citizens 
and none of the worthless or criminal class. He 
will observe carefully the temperament of his child, 
and foster the traits that promise beneficence, mean- 
while endeavouring to eradicate every ill-seeming and 
vicious tendency. For rendering such services to 
posterity, a man experiences, among other rewards, 
a self-approving consciousness that strengthens the 
better personal qualities and helps to fortify his 
character against the common temptations. 

In the support and guardianship of the young, a 
man functions as a dispenser of Divine Love, and as 
an agent in the transmission of the finer affections 
of the race to ensuing generations. To produce 
children, then fail to care for and train them, is to 
display a baseness of character only equalled by cer- 
tain very low animals, and he that is guilty of this 
deserves the treatment of a criminal. The parent, 
neglecting to inform his child of whatever experi- 
ence he himself has gained is morally responsible 
for the mistakes and misfortunes traceable to this 
neglect. The solicitous parent will describe to his 
son the advantages, as well as the responsibilities, 
connected with material wealth, and will inform him 
how the inheritance he is to receive was acquired, 
or, better still, cause him to experience some of the 

6 



cS2 Divinity and Man 

privations of its beginnings. A wise man will not 
furnish his son with the means for riotous living, 
but, when waywardness is shown, will strive to 
direct the youthful energies to a suitable vocation : 
withholding his inheritance until there is shown the 
discretion to properly manage it. 

Flattery of the young is more harmful than severe 
treatment ; but earnest and kindly reasoning is at 
all times the better method to employ. The child 
should be trained in a vocation for which the intelli- 
gent eye of the parent discerns there is adaptation ; 
youth, left to its own resources, may waste many of 
the best years in pursuits that return only disap- 
pointment. Knowledge being the best guardian of 
purity, the child should receive instruction as rapidly 
as its mind can assimilate the information imparted 
thereto. In this training the matters deserving first 
attention are control of the propensities of appetite 
and passion, the inspiring of a regard for Nature's 
laws, and forestalling the manner of knowledge that 
comes through vicious channels. Child-education, 
to be complete, must include knowledge of all the 
safeguards of the virtues, and many details upon 
this subject can only be properly administered by 
the parent. 

It is the especial duty of the mother to instruct 
her daughter in the protection of the womanly 
virtues, and to caution and guide her in the choice 
of associates. The daughter should be warned 
against the flatterer as well as the slanderer, and 
taught to desire a reputation for modesty rather 
than for gaiety and wit. A mother, leaving the 
education of her daughter to others, falls short of a 



Mans Responsibilities 83 

serious duty, the result of which will be the bringing 
into society of a weak and incompetent woman. If 
the mother carries her own frivolities into her ma- 
turer years the daughter cannot be expected to de- 
velop staid and commendable traits. If unschooled 
in the filial and domestic obligations the daughter is 
a distress unto her parents until she is married, then 
she becomes a distress unto her husband. None 
but the mother can correct inherited faults in the 
child, and only she can effectively safeguard its early 
years from the propensities of appetite and passion. 
Parents who maintain an intelligent guardianship 
over their children will rarely fail of seeing them 
successful in life ; while they that are lax in surveil- 
lance, or neglect to impress upon their offspring a 
due regard for the virtues, and a relish for industry, 
can expect naught from them but mortification at 
their churlishness and folly. A parent so indifferent 
to his obligations as to send forth his offspring un- 
schooled — as birdlings from the nest unfledged, or 
as soldiers to the battle without the necessary drill- 
ing and equipment — will realise his error in seeing 
them suffer from want in the midst of plenty ; the 
recipients of contemptuous treatment from their 
neighbours, and possibly a burden upon the com- 
munity. Unenlightened and ill-trained, they will 
often come in conflict with their fellow-men, and 
believe themselves ill-used when the actual fault is 
in their inability comprehensively to grasp the facts 
of the situation. By reason of their ignorance they 
are constantly in danger of the vices. When their 
ill-founded hopes result in failure, relief is sought 
either in some hazardous transaction or in dissipa- 



84 Divinity and Man 

tion. For real or imagined wrongs, acts of vengeance 
are undertaken, and the heavy hand of the law comes 
upon them. 

These conditions the wise and solicitous parent 
will avert by fitting his children for honourable occu- 
pations, creating an intelligent conception of the 
social station to be aimed at, and a regard for the 
rights and privileges of others — in sooth, modelling 
their characters in the direction of benevolent and 
estimable citizenship. He is the wiser man who 
troubles not concerning the material endowments 
for his child, but gives serious attention to its moral 
and intellectual development, which latter is the best 
assurance of capacity for earning a livelihood and 
attaining an honoured position in society. The youth 
unguarded and uninstructed will, in imitation of 
others, be eager to acquire a taste and ability for 
indulging the perverted appetites ; seeing such prac- 
tice by his associates, he is not to be expected to 
abstain from doing likewise, unless the reasoning 
faculty has been effectively warned of the attendant 
evils. Since it requires more of moral courage to 
resist than to contract vicious habits, the youth be- 
coming a victim to them should be pitied rather than 
condemned, especially so if the parental training has 
not been such as to fortify his spirit against the 
tempting influences that have come upon his path- 
way. 

The Laws of Sexual Morality 

The Incitive Animus or Propensity of Sex. — The 
sexual animus or propensity impels to the union of 
man with woman for the essential purpose of pro- 



Man's Responsibilities 85 

creation and the consequent perpetuation of the race. 
When opportunity affords for the fulfilment of the 
sexual law as nature ordains, there is joy and con- 
tent, and between the two beings thus associated 
there obtains mutual affection and devotion to each 
other's interests. It is when the passion is ill-timed, 
or fails to elicit responsive desire in another, or is 
long restrained from natural expression, that it is 
disposed to eccentric and vicious methods. From 
the normally mild and easily curbed impulse toward 
the opposite sex, the faculty, through immoral 
thought or improper indulgence, may develop tur- 
bulent and incontinent incentives, the gratification 
of which becomes an urgent demand. The influence 
of this intensified impulse upon the mind leads to 
contemplation of the voluptuous, to the exclusion 
of that which is religious, educative, or otherwise 
beneficent. In repeated yieldings to such passion 
the intellectual will loses its power of control, and 
the heart quails at the demands of sensual desire, 
even as a drunkard trembles at the thirst that is 
leading him to ruin. It is an evil argument that 
advises the unmarried man to gratify passion with 
the depraved woman, for such procedure is in de- 
fiance of the promptings of the moral consciousness, 
and tends to its overruling by brutal lust. Every 
yielding to brutal lust adds to its power and in- 
fluence in the mental system, and a persistence in 
this course will eventually enable it to dominate the 
thoughts and actions. Sexual passion, therefore, 
requires perpetual vigilance, that it may not, as a 
vicious lust, go beyond the bounds prescribed by 
moral law and bring shame and confusion instead of 



86 Divinity and Man 

the comforting joys which nature provides in com- 
pensation for the fulfilment of her demands in the 
scheme of life. 

The Restraints Requisite to Chaste Celibacy. — 
Celibacy not being the normal estate of adult phy- 
sical life, its maintenance in connection with moral 
purity, requires unswerving compliance with certain 
protective formulas. By habitual restraint upon 
the incitive impulse, and avoidance of contaminating 
thought, a chaste consciousness may be established 
which is one of the more effective safeguards of 
morality. Coincident with the efforts of the will in 
sustaining moral purity, there needs be the practice 
of religious devotions which, while giving a general 
elevation and harmony to the mind, will infuse an 
abhorrence of all unchastity. Moral purity is possi- 
ble to the generality of unmated men only through 
abstemiousness; the severe curbing of prurient de- 
sire as a religious duty ; and the entertaining of a 
sentiment of faithfulness to the future wife. He 
that is fully determined to sustain the moral law 
goes forth cheerfully and with confidence among his 
fellow-beings, so bearing himself that all can read 
his motives to be consistent with propriety and 
self-esteem, and few there are who, seeing a man 
thus disposed, will venture to offer him temptation. 
But he who has wrongfully indulged the sexual 
propensity, either in the ignorance of untrained 
youth or in full consciousness of its import, finds 
innumerable temptations in his way; often finding 
himself as if under the spell of a malignant foe 
whose base suggestions require his best endeavours 
to resist. 



Man's Responsibilities 87 

Obligations of the Marital Relationship. — Mar- 
riage, under the terms of a religious and lawful 
compact, is an essential institution of civilised and 
orderly society, and those so united are constrained 
by moral and prudential considerations to adhere 
faithfully to the purports of their bond to the end 
of life. The customary ceremonial rites and vows 
attendant upon marriage, in satisfying the partici- 
pants of the legitimacy and permanency of their 
proceeding, contribute to an enlistment of their 
higher faculties and to the inspiring of a sentiment 
of spiritual sanctity calculated to intensify mutual 
attachment and affection. With the diversities of 
character and intellect prevalent in highly civilised 
life, it is needful to consider certain features of 
adaptation of the one for the other that unhappy 
consequences may not ensue. The more important 
prerequisites to happiness in marriage are mutual 
forbearance and sympathetic friendship, such as 
may exist between members of the same sex. 
Friendly associations should be established before 
marriage, so that there may be as perfect confidence 
and affection between the pair as possible, and so 
that there may be gained some knowledge by each 
of the temperament and disposition of the other. 
Nature's chief purport in the transaction — the bring- 
ing forth of offspring — needs be borne in mind. 
There should be a realisation that Nature does not 
apprehend the marital relationship from the basis of 
individual pleasure, but in that man's racial line is 
to be perpetuated through this office. It is essential 
that candidates for matrimony should understand 
that they are entering upon a sacred function, and 



88 Divinity and Man 

that it is in their fulfilment of Nature's law whereby 
compensative pleasures will be realised. 

To maintain his wife's complete confidence and 
affection, the husband must needs consult her wishes 
or views in all domestic relationships, treating her as 
one whose well-being and co-operation are essential 
to his own happiness. He should not look upon 
her as an item of his property or as existing solely 
to minister to his senses, but as a partner whose in- 
terest in his every concern is identical with his own. 
He should consider it a duty to shield her from 
whatever is vulgar and contaminating, and feel him- 
self morally bound at all times to treat her with 
delicate courtesy. He should not show displeasure 
if she should bear many children, lest she also im- 
bibe a sentiment against offspring, and so cause 
offended Nature to inspire the twain with a loathing 
of each other. 

There is no assurance of lasting joy and faithful- 
ness in wedlock when the sole motive is sensual 
gratification ; this being due to the circumstance 
that all emotional pleasure and harmony of soul de- 
pends upon the sanction of Nature, and she, aiming 
at achievement in her every design and effort, likewise 
demands the same from all her agents and co-workers. 
When between a pair there is a mutual disposition 
to follow unquestioning the dictates of Nature, her 
favour will be won and there will ensue the harmo- 
nious interblending of the affections essential to the 
perfect marriage. A woman will not prove false to 
the man she loves, and affection for her husband will 
be likely to remain steadfast so long as their relations 
are in full accord with Nature's laws. When the 



Man's Responsibilities 89 

laws of sexual morality are broken a man instinct- 
ively realises himself as undeserving of the full 
esteem and affection of his wife, and that the 
righteous elements of her being are necessarily in 
revolt against his methods. He that in youth has 
led a dissolute life is unfitted to be a true husband, 
for the reason that he has acquired an indiscriminate 
animal passion, able to overpower or paralyse the 
capacity of loyal affection. Wherefore is he fortun- 
ate who has maintained innocence antecedent to 
marriage, for then his whole affection is naturally 
centred upon his wife, and she, reading his soul free 
from unholy attaints, is able to unite all her intel- 
lectual and spiritual elements in his favour. He 
that has preserved sexual innocence to the time of 
marriage is consciously the equal of his wife in this 
important virtue, and, besides acting the part of a 
consort, is qualified to interblend his spirit with hers 
in religious devotions. 

Under normal conditions the Divinely ordained 
union of man with woman becomes to the twain a 
convenience and a source of happiness. To their 
offspring it is an assurance of support and training; 
and to society it is a declaration of the assumption 
of the full purports of citizenship. Marriage among 
the lower elements of society induces chastity, and 
turns the activities from merely selfish aims to at- 
tendance upon and the support of others. To the 
refined and intellectual it brings a more stable and 
contented state of mind, and enables the expression 
of tender emotions and sympathies. For man, mar- 
riage disperses lewdness of thought, and increases 
prudence and economy ; under its restraints he finds 



90 Divinity and Man 

himself improved morally and physically, while his 
material interests are more likely to be advantaged 
than to surfer in consequence. For woman, mar- 
riage supplants frivolity with attentions upon her 
husband and household ; whereby her comportment 
attains to matronly dignity, and her efforts in the 
outer, or social, world incline toward charitable and 
religious functions. The happier auspices of mar- 
riage are contingent primarily upon a racial and 
physical affinity between the pair; secondarily, upon 
equality in the inherent endowments of soul ; and, 
finally, upon certain conformities in their social 
status and religious belief. Marriage, thus being 
the consummation of a certain demand in nature, 
and an adjustment of the mutual dependency of 
man and woman upon each other, becomes also one 
of Man's most important and sacred institutions, 
requiring to be invested with due restrictions and im- 
pressive ceremonies which, while preventive of hasty 
and ill-considered alliances, contribute to the enthu- 
siasm of the union a religiously venerative tone. 

The Psychical Endowment of Posterity. — The 
methods relating to the moral character of a man, 
apart from their ordinary significance as to personal 
welfare, have further a serious import through their 
possibilities of influencing unborn posterity. Within 
the scope of ante-natal influence there are the gen- 
erally known capabilities of physical transmission 
that give racial and family contour of features ; an- 
other capacity of endowment, not so commonly 
recognised, entails traits and impulses reflective of 
the mental condition of the parents at the time; 
and, furthermore, there is a metaphysical selective 



Man's Responsibilities 91 

influence which determines the status of the spiritual 
entity attracted for embodiment. Thus it happens 
that in the one family there may appear a child of 
genius and another of mediocrity ; or a religious en- 
thusiast, and a sensualist. Mediocrity may appear 
in the offspring of talented parents through such 
thought and conduct at or near the period of geni- 
ture as attracts base or inferior spirit entities, who, 
seizing upon these temporary moods, are able to em- 
body themselves as children of those with whom they 
inherently possess no affinity. Or it is possible that 
an ego genius is conceived, but through unfavour- 
able influences upon the maternal intellect, evil 
tendencies are implanted that will blight or dele- 
teriously influence its life career. Such influences 
impressed upon an ego, of whatsoever inherent ca- 
pacities, may entail mental shadows or temporary 
evil inclinations, tending to develop traits and habits 
that will hamper the inner genius and imperil happi- 
ness and success throughout the material experience. 
Adverse parental influence may impose such ob- 
stacles to the normal unfoldment of an ego-intellect 
that the qualities manifested in life will not fairly 
evidence its true status according to the eternal 
heritage. In conformity with this law, when su- 
perior qualities are displayed in a being of lowly or 
degenerate lineage, it proves that the ego is in- 
herently of a nobler order than others of the family 
concerned, and such an individual will have aspira- 
tions calculated to bring out the latent power and 
enable the breaking through of social and other 
barriers to the attainment of a congenial plane of 
activities. While in general those with ties of con- 



92 Divinity and Man 

sanguinity are also affinities in the inherent qualities 
of soul, there may intervene ante-natal influences 
interrupting this order. Kinsmen under the physical 
law may be psychologically wide apart, and though 
possibly sustaining friendly, or even affectionate re- 
lations toward each other during life, are destined 
to separation in future spheres through each being 
attracted to individuals and surroundings in accord 
with the eternal or spiritual heritage. In sooth 
motives and ambitions that enable men to maintain 
themselves in an honoured position in life, serve to 
attract about them soul entities of a superior order, 
seeking incarnation ; and yet, similar motives, but 
temporarily inspiring one of inferior status, can be 
so opportune as to give him the parentage of an in- 
telligent genius. Thus, geniuses are known to ap- 
pear in obscure families, and to rise to the highest 
social plane ; while children of the opulent, or of the 
talented or pious, through the operation of the same 
law of psychic attraction, may be of inherent medi- 
ocrity, and destined to an inferior or evil status 
among their fellow-men. 

Certain Benignant Incentives and Methods Compared 
with their Reverse 

Conscientious and Religions Principles and their 
Reverse. — The presence of conscientious principles 
in the mind and heart of a man endows his character 
with trustworthiness, and a capability of resistance 
to evil influences. When these principles prevail 
there is concurrently an orderly surveillance over 
the thoughts and the desires, giving security to the 



Man's Responsibilities 93 

personal honour and chastity. They impart a 
healthy stimulus to the mental powers, and tend to 
evolve sentiments that exert a purifying and an im- 
proving influence upon human society. They serve 
to repress levity and boisterous conduct, to the end 
that their possessor elicits a favourable estimate for 
himself from his associates. They stimulate a desire 
for wisdom and the attainment of qualities that en- 
hance personal graces and capabilities for attracting 
others into the ways of peace and virtue. They 
entail an honourable tone to the character so that 
there is evoked from others the kind of approbation 
that looks to the virtues. They dispose the indi- 
vidual to arduous endeavours, not alone for his own 
advancement, but in the interest of the race and 
nation, urging him to deeds of valour and patriot- 
ism. Wherefore, he that apprehends conscientious 
principles and adheres to their purports will be en- 
dowed with a potency for purifying the intellectual 
atmosphere of the community, helping thereby to 
sustain its good repute and to protect its weaker 
members from waywardness. 

Without the restraining influences of conscientious 
principles, various disturbing elements are permitted 
to develop in the mind, changing the normal trend 
of its faculties and urging propensities antagonistic 
to every worthy interest of its possessor. A man 
thus deficient is disposed to levity and disorderly 
conduct, and he comes to be regarded with mis- 
trust, pity, or contempt by his neighbours. He 
will probably be urged by vanity or a desire for 
riotous living, to the neglect of beneficial acquire- 
ments, with the result that in his advanced years he 



94 Divinity and Man 

becomes personally repellent, from having no intel- 
lectual accomplishments to compensate the physical 
disfigurements of age. His manners are likely to be 
marked by arrogance and deceit, and he can only 
evoke that approbation from others which looks to 
physical attractiveness or iicentious opportunity. 
His wanton language and behaviour brand him as 
a denier of the intellectual atmosphere of the com- 
munity — one from whom others can derive only an 
evil influence. 

In the capacity of a superior, or as an official, 
such a man is disposed to bombast and to arrogance 
toward those coming under his rule. He desires 
friendship only with the prosperous, and favours 
legislation that will help to increase their wealth and 
power; but he carefully avoids contact with the un- 
fortunate or uninfluential. He seeks to awe the 
ignorant through parade of his office or of a high- 
sounding title ; and when there is opportunity to 
claim credit for a praiseworthy act, he is eager to 
have it published throughout the land. He makes 
a show of high and patriotic motives to gain popular 
support, or fosters an alarm of war if thereby he can 
carry out schemes contributing to his own glory or 
wealth. 

As a subordinate he is malignant and treacherous 
toward those above him, laying great stress upon 
their faults, and losing no opportunity adversely to 
criticise their methods. If unlettered he seeks to 
compensate for his deficiencies and to gain place or 
promotion by show of physical energy or by menial 
services to those high in office. If unable to exact 
servile obedience from his juniors or subordinates, 



Man's Responsibilities 95 

he resorts to vexatious methods by which they may 
be driven to overt acts or conduct that will retard 
their progress. He is forced to artful practices in 
order to placate his numerous enemies, and is often 
in dire straits to escape public exposure and con- 
demnation. When confronted with his misdeeds, 
and finding no means of evasion, he resorts to pite- 
ous appeals and to such fawning upon his superiors 
that they are loth to inflict a severe penalty upon 
him. While maintaining a harsh and vulgar attitude 
toward his subordinates, he invariably cowers and 
grovels before those through whom he expects ad- 
vancement, and is prepared and willing to carry out 
their most churlish designs. He cavils at the social 
pleasures he is not himself qualified to appreciate, 
and discovers much that is evil in the pastimes of 
his neighbours. By reason of his own unschooled 
propensities, he is disposed to believe others incapa- 
ble of unselfish motives or of resisting the common 
temptations, and so looks with suspicion upon every 
one with whom he has to deal. Such traits and 
methods are only possible when conscientious prin- 
ciples are absent, thus allowing the baser nature of 
a man to influence and control his actions as far as 
caution and fear will permit. 

When there is a truly religious or spiritual fervour 
in the heart and mind, an acute consciousness of 
every moral obligation and a solicitude for the in- 
terests of the immortal soul will prevail. Religious 
fervour lends a stimulus to hope and an alertness to 
opportunity for benevolent and heroic deeds, and 
affords a sustaining power for all the duties of life. 
Its normal and vigorous action instils a courageous 



96 Divinity and Man 

energy for every honourable undertaking, and up- 
holds the mind under the discomfiture of failure to 
realise its ambitions. Under such fervour there is 
realised a concord of the yearnings of the heart with 
the possibilities of achievement : as if nature had 
altered the usual tenor of her course to manifest ap- 
proval and confer favours. Associated with high 
moral principles this love-inspiring zeal operates 
upon the conscience to cause discriminate treatment 
of others : in that no injustice shall be done, but a 
generally helpful and benevolent disposition main- 
tained. It tends to subdue contentious passion and 
to urge respectful tolerance toward every reasonable 
idea and belief. It serves to bring about a co-opera- 
tion and harmony of the emotions of the heart with 
the perceptive and reasoning intellect, whereby the 
soul is greatly aided in securing joy and profit in 
every condition of life. Thus, true religious 
fervour — as distinguished from the fanaticism of an 
ill-guided creed zeal — is an important factor in 
rounding out the beneficent human character, and 
contributes much toward the happiness and success 
of its possessor. 

When the mind has not the inspiration of religious 
fervour the moral obligations and spiritual interests 
are neglected, and there is a disposition to give 
tongue to skepticism and mockery of what may be 
to others sacred beliefs or ceremonies. The man 
without religious fervour will be also deficient in 
hope, and in faith in noteworthy deeds as well as in 
foresight in the more effective management of his 
ordinary material interests. His course is, in con- 
sequence, marked by lukewarmness in all save the 



Man's Responsibilities 97 

most sordid transactions; there being a certain 
timidity or want of resource for unusual effort or 
enterprise. Hence, with the absence of this peculiar 
fervour, there is a likelihood of certain discords within 
the mind, or a misdirection of its energies, prevent- 
ing the fruition of cherished desires; as if nature, 
while not altering her usual course for direct inter- 
ference, has at least been chary of entrusting her 
special favours. 

Masculine Chastity and its Reverse. — The man in- 
fluenced by a sense of personal chastity is ever 
courteous toward, but free from affectation with, 
women ; evincing neither levity nor embarrassment 
in their presence. He desires the companionship 
only of such women as exert an inspiring and puri- 
fying influence upon his heart and mind. He has 
no inclination for lewd jests or slanderous gossip; 
ever holding at a distance both men and women 
whose penchant is to discuss human perfidy and 
degradation. The spirit of his youth is stimulated 
by the hope of matrimonial joys, and he heeds not 
suggestions that marriage is unprofitable and that 
there is an easier way of obtaining the same bene- 
fits. Not being fired by delusive passion, he perceives 
that these means only satisfy morbid sensuality. 
His heart turns quickly from any intimation of the 
shameless habitues of vice to the matrons and 
maidens whose discreet lives evince usefulness and 
honourable associations. When married his ruling 
thought is centred upon his home, and every outside 
attraction is cheerfully foresworn that he may enjoy 
and add to its comforts. The society of his wife 
becomes the chiefest of his pleasures, for which he 



98 Divinity and Man 

is glad to exchange the gathering places of bache- 
lors, and of husbands who find home life uncon- 
genial. If perchance misfortune be experienced 
and his material possessions decreased, the sugges- 
tion presents itself that happiness is possible under 
a more modest scale of living ; having secured the 
confidence and affection of his wife, he is aware that 
she will accept their reduced circumstances without 
complaint. As a father he is exemplary, and finds 
in the training-up of his children a source of many 
joys and of spiritualising influences. Thus, the 
chaste and incorrupt man is elected to be a substan- 
tial and desirable member of the community, and the 
satisfaction resultant therefrom is fully compensative 
for all his self-denials and efforts put forth in com- 
bating the influences calculated to bring about the 
reverse of this condition. 

The man who is governed by lewd and profligate 
tendencies finds himself at variance with that which 
is godly and with all pious conventionality. He is 
moved by a spirit of contemptuous bravado toward 
meek and religious persons, but hilariously applauds 
those given to salacious jesting and discussion of 
the vicious and unseemly. He is morose and un- 
comfortable in the presence of the refined and pure, 
finding a relish only for those who are as contami- 
nated as himself. Through constraining his faculties 
to follow evil and to detest that which is of intrinsic 
worth, his mind is rendered deteriorate, and, should 
opportunity for noteworthy achievement be pre- 
sented, he is unfit to meet the occasion or profit 
himself thereby. Through much contemplation of 
the vagaries of human nature he develops the lower 



Man's Responsibilities 99 

appetites and passions to an incontinent insistence, 
and every conscientious scruple deserts him. Should 
a sudden awakening of the moral consciousness bring 
him to a realisation of the portents of his doings, 
and restoration of the simple and normal motives be 
attempted, he finds himself so beset by the acquired 
passions as to quickly cause despair of their subju- 
gation. He finds himself elected to drink of the 
cup of bitterness to the full extent of his vagaries, 
and discovers that the truer pleasures have to be 
won through sincere and continued effort in the 
ways of righteousness. His descent from the estate 
of purity to that of a voluptuary finds no obstacles 
to impede the way ; but when an attempt is made 
to retrace the course, numerous temptations to re- 
vert to the acquired habits are encountered. The 
path of evil so easily entered upon in his impression- 
able early years is thus turned away from with ex- 
ceeding difficulty, his ruling incentive being to follow 
it to the bourn of humiliation and sorrow, where life 
is a burden and existence a seeming farce. 

As a husband and parent the unchaste and disso- 
lute man finds himself deficient in the sympathetic 
affections and in sustained faithfulness to the inter- 
ests of those under his care. He is lax of interest 
in his children ; thus permitting them to grow up 
with as little attention and training as mere animals, 
from which no intelligent service is to be expected. 
Wherefore, the man of this disposition is ever a 
weak and unreliable member of the community, and 
the consciousness of his defects, and the many fail- 
ures traceable to his own misdoings will, in the 

maturer years, become as a serious mental burden, 
L. of C. 



ioo Divinity and Man 

depriving him of the pleasures nature conditionally 
ordains to each member of the race. 

It will generally be observed that the man of 
mental chastity is regardful as to the influence he 
may exert upon the young and confiding, while he 
that cultivates unchaste thought is indifferent as to 
any humiliation or suffering brought upon others 
through his agency. The uncontaminated man is 
willing to take upon himself the burdens and re- 
sponsibilities attendant upon marriage, and is solici- 
tous as to the well-being of his offspring; the 
immoral man is averse to assuming these impedi- 
ments to his convenience and gross pleasures; but 
if perchance elected to parentage, he gives little 
thought to the education and training of his children. 
The one is wont to speak of the profitable features 
of marriage, and of the wholesome pleasures de- 
rived from sustaining and educating the young; 
the other prates of human depravity, of his seductive 
powers with women, or of his wisdom in avoiding 
the burden of wife and family. The one manifests 
an aversion to salacious language, and endeavours 
to elicit whatever instructive information his associ- 
ates may possess ; the other delights in the lewd and 
abnormal, and invariably comports himself so as to 
bring forth all the frivolity his companions are capa- 
ble of. The one is discreet in amatory advances, 
having due regard to the effects upon those he may 
influence, as well as possible consequences to him- 
self; the other, in his eagerness to entrap feminine 
affections, does not consider the injury to character 
or happiness his methods may bring about. A 
chaste-minded man is at all times seeking for and 



Man's Responsibilities 101 

trying to promote the virtues of humanity, and is 
disposed to interpret the natural attraction between 
the sexes as a necessary provision of Infinite wis- 
dom ; a prurient-minded man is constantly seeking 
the frailties of the race, and perceives in every mani- 
festation of regard between the sexes evidence of an 
impropriety or secret intrigue. 

He that implies honourable intentions in his be- 
haviour toward woman receives in return her chaste 
regard and sympathy which, in their reaction, inspire 
and ennoble his existence. He that intimates dis- 
honourable motives in his manner toward woman is 
rewarded with all the unchastity of her nature, the 
effects of which go to intensify his own baser pas- 
sions. He who rebukes the frivolous disposition of 
a woman, treating her as a younger sister in need of 
his protecting care, may thereby save her from 
shame and degradation ; and whatever course she 
may thereafter pursue, his action will always have 
the respectful regard of her better nature. He who 
takes advantage of a weak spirit or unwise confid- 
ence in a woman, treating her as the rightful prey 
of his pleasure, may thus cause her complete humili- 
ation ; for which he will receive her bitter curses and 
possibly find serious consequences from her vengeful 
hate. He who protects a woman's virtue in the 
hour of her weakness at the same time protects his 
own honourable sentiments, and his footsteps are 
strengthened in the way that is right. He who 
blights a woman's career by soiling her conscience 
and her character at the same time impairs his own 
happiness; for thenceforth he is burdened with the 
sense of his guilt, and also with intensified passions 



102 Divinity and Man 

that confirm him as a faithless libertine. He who 
has maintained a virtuous course before marriage is 
capacitated to love and revere his wife ; and in his 
offspring will be reflected, as a consequence of his 
own self-control, a stability of character giving bright 
promise for their future. The man having been dis- 
solute before marriage is incapacitated for the love 
and veneration which woman demands, and in his 
offspring are reflected the vicious tendencies acquired 
by himself. Hence the effects of chastity and of 
unchastity are not only compensative and retributive 
to the individual who is characterised by the one or 
the other, but they contribute to the good or evil 
of his posterity, and, to a degree, concern human 
society in general. 

Feminine Prudentiality and its Reverse. — The re- 
ligiously discreet woman tempers her conduct with 
kindliness and affability, and these qualities are as 
conspicuous in her home as in public places. Her 
participation in affairs of public import is mainly 
from the desire to extend religious principles and 
charitable works, not to attract attention to her ac- 
complishments or to win notoriety. Before marriage 
she maintains a straightforward, yet modest, de- 
meanour, tactfully averting contentious rivalries 
among her suitors, and giving her preference to a 
man of honourable character rather than to one whose 
chief recommendation is wealth or polished manners. 
Among her neighbours she is a peacemaker, taking 
care to repeat no tales calculated to breed ill-will or 
strife. Instead of assisting the circulation of idle 
gossip, her efforts are toward checking the unguarded 
tongues of the less discreet members of her sex. 



Man's Responsibilities 103 

She is wont to find excuses for the shortcomings of 
her neighbours, and is constrained to speak more of 
their good qualities than of their faults. By reason 
of the constant display of these amiable traits she 
finds numerous friends, while none save the meanly 
envious will speak against her. 

The voice of every one is free in her presence ; for 
it is known that a favourable interpretation will be 
placed upon their words should she repeat them. 
Knowing her disposition to befriend and console, 
and to be silent upon that which will do harm if 
noised abroad, her neighbours are wont to take 
counsel with her concerning even their private 
affairs. Because of her intelligence and good repute 
she is often called upon to lead in religious and be- 
nevolent enterprises; and she is frequently pointed 
out as an example for those who would attain to a 
high standard of excellence. Although never seek- 
ing notoriety, her fame cannot fail of going abroad, 
and. with the possession already of an approving 
conscience, she is gratified when her fellow-citizens 
thus express their regards. Her gentle ways are re- 
marked upon wheresoever her name is mentioned, 
and people come from a distance to make her 
acquaintance. Whithersoever she goeth her fame 
has preceded her, and she is easily selected among 
a multitude by the happy glow of her countenance. 
Thus, when a discreet and well-meaning spirit is 
cultivated, it causes the budding forth of numerous 
additional virtues and attractions, such as mildness 
of temper, sympathetic regard for others, energy for 
all good works, and a general air of beatific refine- 
ment. 



104 Divinity and Man 

The imprudent and vulgar woman is much seen in 
public places, radiant in the most expensive clothing 
she can afford, and behaving in a manner designed 
to attract attention to herself. Her ruling desire is 
to exceed others in ostentatious display, thereby 
encouraging the vagaries of fashion and the squander- 
ing upon baubles, means that might be put to better 
purposes. In conversation she avoids practical and 
serious subjects; preferring to descant upon the 
sports or vices of men and the misdoings of women 
of her own character. Her presence is conspicuous 
in the divorce courts, and she has acquaintance with 
the domestic troubles of a wide circle of society. If 
sufficiently high in position and respectability, she 
may take a pretentious part in social entertainments 
or ostensibly benevolent enterprises, though in so 
doing she is actuated by vanity and desire to parade 
her accomplishments or the splendour of her cos- 
tumes. She has little knowledge of, or regard for, 
the laws of health, and, as a consequence, her nat- 
ural charms fade early, and physicians, the designers 
of artificial beauty, are often attendant upon her. 
She marries a man with less regard to his personality 
than to his wealth or the prominence of his social 
position ; and home life, having but small store of at- 
traction for her, her house is constantly in a desolate 
and disordered state. She soon begins to treat her 
husband indifferently, and through fondness for the 
cajoleries of other men fills his heart with jealousy 
and evil forebodings. Her society becomes to him 
less attractive than that of outside acquaintances, 
while if troubles beset his material affairs he knows 
her to be incapable of giving helpful advice. Inor- 



Man's Responsibilities 105 

dinate vanity leads her to make continual demands 
upon her husband for new apparel, and he, being in 
dread of these extravagances, is disposed to conceal 
from her his every successful venture. The better 
element of society, aware of her many failings, looks 
upon her askance, while if she has children there is 
a general expectancy that they will become poor 
citizens, if not public charges. As a rule, such 
women are either abnormally constituted by in- 
heritance, or, through parental neglect during their 
early years, have been led astray from the affectionate 
and ministering virtues that afford the consolatory 
and joy-giving feminine charms. The penalties of 
their course are the loss of the home affections, the 
tarnishing of reputation, and, when their physical 
charms have departed, the humiliation of finding 
themselves objects of aversion even to near relatives 
and erstwhile gay companions. 

The debauched and fallen woman, having placed 
herself on a level with the most dissolute and des- 
picable of men, and on a moral plane below that of 
the brutes, is a constant offence to nature and to 
every right-minded human being. In selling herself 
to unnatural lust she outrages nature's endowments 
and becomes a snare upon the footsteps of the 
young and unsophisticated. She is a curse upon 
generations yet unborn ; for through him that 
cometh into her meshes she transmits both mental 
and physical attaints to his posterity. She lurks in 
the byways of vagrants and criminals, and has 
acquaintance with all the vices. She is divested of 
every attractive grace appertaining to her sex, and, 
having resigned every office of utility to humankind, 



106 Divinity and Man 

she exists but to scourge and to destroy. She be- 
comes a terrible enemy to all others of her sex, as in 
waylaying their lovers, husbands, or sons, and in 
beguiling the witless damsel into her domain. She 
impresses upon the young man that woman's charms 
are but to allure and to ensnare ; that love is a de- 
lusion and an obstacle to personal liberty. She 
weakens his native veneration for womankind, and 
makes of him a scoffer at suggestions of marital bliss 
or the permanency of amative affection. From her 
cheap and barren embrace he is filled with disgust 
for the sex ; wherefore is the desire for marriage, as 
well as the capability for sustained affection, weak- 
ened within him. Through wanton excesses she 
has extinguished all the normal resources of pleas- 
ure ; the acquired appetites and the seductive wiles 
are her sole concern, and no man not utterly de- 
praved or inflamed by evil passion desires contact 
with her. No woman of respectability will be seen 
in her company, while not one of her patrons in 
whom there is reasonable discretion dares notice her 
in public. Her life is wrecked beyond repair, for 
no one believes the reformation of a dissolute woman 
probable ; and few there are who will risk their repu- 
tations by permitting such an one, however fair her 
promises, to have contact with any of their own 
households, or even secretly to render her assistance. 
She is recognised as a moral leper in the community, 
a breeder of dissensions in families, a disseminator 
of vice, and a halter upon spiritual progress. Her 
face, however fair, soon attains the impress of wick- 
edness and shame, and her furtive glances give notice 
to everyone of her true character. She is the more 



Man's Responsibilities 107 

vile if she has become what she is by her own choice ; 
but, however greatly she may have been wronged, 
Nature still holds her accountable to the moral law 
she so grievously violates. Such base lives are 
never of long duration ; the worse than useless career 
is certain to be cut short, either by ghastly crime or 
loathsome disease. 

The Follies of Vanity. — Vanity in mankind is a de- 
generate phase of an emulative desire to excel others 
in achievement, or to present a superior and pleasing 
appearance. Emulation will lead one to dress neatly 
and becomingly, and to offer entertainment to others 
according to the measure of present resources ; vanity 
will lead to artifice in order to excel in outward ap- 
pearance, and to the going beyond personal means 
to gain reputation or remark. Emulation will cause 
one to study the laws of health and of a correct 
bearing, and to dress in such manner as suits the 
years or station held in society ; vanity will cause 
one to infringe the laws of health in order to achieve 
a temporary attractiveness, and even at a sacrifice 
of the necessities of life, to endeavour to surpass 
others in dress. Emulation impels a man to enter 
upon a tedious course of studies, or to make heroic 
effort, that he may achieve a high position or an 
honoured name in the community; vanity impels 
him to employ unworthy methods toward the de- 
sired end, if it is not otherwise attainable. Emula- 
tion causes a woman to disguise physical defects and 
to appear to others in attractive form ; vanity leads her 
to bring pain and disease upon herself in unreason- 
able attempts to change or improve normal features. 
Vanity may thus be considered as a deteriorate trait 



108 Divinity and Man 

of the mind, that tends to an infatuation with frivoli- 
ties and the glamour of outward show and which, 
under an excessive development, will imperil health 
with unsuitable dress or noxious potions, and divert 
attention from the sober and practical virtues. 

It is vanity that urges a man to imitate even the 
vices of notable persons, and to sneer at those who 
heed not the foibles of fashion. It is vanity that 
leads him to grumble at Heaven because his body is 
not as well proportioned as that of some other who 
is greatly admired ; or because his wealth and in- 
fluence do not equal the measure of one he fain 
would equal or excel. Without vanity there is no 
occasion to attempt the misleading of others as to 
means possessed or as to the years of one's life; 
though emulation and a desire to please will urge 
the putting forward of every commendable feature 
at command. Vanity not being an endemic mental 
faculty, but an exaggeration of the emulative and 
self-conscious sentiments, its conquest requires a 
strengthening of self-assertiveness and the cultiva- 
tion of a sincere regard for Nature and the moral law. 
Its initial remedy lies in a change of aspiration from 
fickle and dangerous worldly glamour to the sub- 
stantial or beneficent economies and to charitable 
and religious offices. The practice of these latter 
will bring the mind to a realisation of the follies of 
vanity and add moral power to the soul. The in- 
crease in moral power will develop interest in the 
personal health and comfort, and, at the same time, 
reveal the superiority of the simple joys derived 
from duties well performed over all plaudits and 
flatteries from devotees of fashion and frivolity. 



Man's Responsibilities 109 

The Conditions and Attainments Favourable to 
Happiness 

Mental Susceptibility to Sublime Inspiration. — The 
exalted emotions and sympathies associated with 
the fervour of heroism, oratory, music, and the finer 
arts come not from man's physical nature, but from 
his supersensuous faculties interconnective with 
Divinity and with ennobled and spiritualised souls 
of the disembodied. Cultivation of the expression 
of these supersensuous harmonies gives a fitness for 
further inspired power, and also strengthens all the 
nobler qualities of the soul. A resolve and rational 
beginning to gain skill and wisdom for worthy ends 
acts as a beckoning to souls of the invisible realm, 
whose response is inspiration and hope for continued 
effort. The indolent and uncultured mind has but 
a dim perception of the harmonies of Nature, and 
coincident with this deficiency is likely to be a want 
of certain of the stronger safeguards to virtue. 
Without labours to tire the body and mind there 
can be no enjoyable repose, and similarly spiritual 
inspiration needs be expended that the fountain 
source may be drawn upon for further supplies. 
The inspired mind is required to disseminate that 
which it receives, else the guiding or distributing 
agency, finding it an unsatisfactory intermedium, 
will seek other sources of expression. The philoso- 
pher, the poet, and the musician only attain the 
sublime in their pursuits when a divine and enlight- 
ening wisdom of the necessary force and clearness is 
secured. Only then will the inner harmonies of 
nature be so strongly impressed upon the perceptive 



no Divinity and Man 

faculties as to enable their clear and beneficent 
enunciation in human art or language. 

To contemplate independently, or for one's self, 
the metaphysical harmonies in nature, the mind 
needs be divested of all arrogant and passional ele- 
ments, and framed to sense its humble position as 
compared with the Supreme Intelligence of the uni- 
verse. This is a difficult proceeding to a self-indul- 
gent, worldly man, in that, even if not too satisfied 
with present conditions, he will be loath to resign his 
sensualities and enter upon the abstemious life 
which the muse of genius demands. Once effect- 
ively impressed with sublime inspiration the mind, 
however sluggishly constituted, is at least tempo- 
rarily disposed to make efforts in whatever channel 
of spiritual genius or wisdom the personal capabili- 
ties lie; and, if the essential formula of humility and 
earnestness, in connection with a temperate mode 
of life, be practised, a responsive moral influence, 
guiding to material success and to a higher plane of 
thought, may be installed as a constant experience. 

Penitence is often a forerunner of such spiritual 
and religious inspiration as affords the perception 
of a better way of life and a disposition to follow it. 
After having experienced a penitential emotion, the 
soul is unsatisfied until undertaking to compensate 
for the cause of this afflicting consciousness. While 
a repentant sentiment and its attendant inspirational 
mood last, the mind is fortified against temptation, 
and if earnest supplicative prayers are offered up, 
the soul may approach so near the spiritual plane 
that many of its features are distinctly sensed or ex- 
perienced. A soul sincerely penitent and continu- 



Man's Responsibilities 



1 1 1 



ing its religious devotions may come into actual 
communication with purified or ennobled spirit en- 
tities and with the Infinite Mind ; in which holy 
contact there is entire purification from the attaints 
of sin, though it may still be felt necessary to do 
compensative works. Spiritual inspiration, being 
almost wholly dependent upon either a temporary 
suppression of the animal propensities or a perma- 
nently purified heart, is necessarily found difficult to 
maintain after the passing of the repentant or other 
actuating sentiment, and concurrently with its wan- 
ing influence the barrier against temptation is weak- 
ened. The inspiration necessary to nourish human 
genius is best secured and retained by earnest par- 
ticipation in beneficent works and desire for their 
success; a further essential is full compliance with 
the moral law, for he that degrades any faculty of 
his being thereby impoverishes or impedes the power 
that sustains his superior gifts. 

Maintenance of the Essential Virtues. — Misapplied 
mental energy is responsible for many physical dis- 
orders, the cure of which is only possible after en- 
tirely correcting the original incitive cause. The 
surgeon's knife and counteracting or mollifying 
drugs will remedy certain disorders of the flesh, but 
others require an elimination of existing mental irri- 
tants and the inception of pure and healthful incen- 
tives. Vicious and insane desires may be so 
developed within a mind as not only to bring on 
physical disease, but also to implant the disposition 
of a veritable demon, and to constantly haunt the 
footsteps and prompt to evil doings. To exercise 
this spirit of evil, it is essential that, while the soul 



I 12 



Divinity and Man 



earnestly seeks spiritual assistance, a power of will 
shall be invoked for the repression of all viciously 
incitive tendencies; and that the energies of body 
and mind shall be employed in proper activities. 
The personal health and happiness ever depend 
upon avoidance of all phases of mental miasmata, 
and the partaking of such healthful sentiments as 
are derived from benevolence and communion with 
the spiritual forces in nature. 

It is through penitence, self-sacrifice, and benevo- 
lently assisting others that the soul attains spiritual 
wisdom and grace. When a man sets himself to do 
that which is designed to improve others, or reclaim 
them from evil ways, he finds his inner conscious- 
ness aglow with inspiration and love, while the in- 
clination to evil is diminished. If a man occupies 
himself solely in trying to gain fame and wealth, his 
inspiration, or moving incentive, will not be of a 
soothing spiritual nature, but such as tends to in- 
crease his material cares and perplexities. Spirit- 
ually progressive men rarely acquire great wealth, 
for when prospering they find such an abundance of 
wa)7s of helping the weak and unfortunate as to dis- 
incline them to take more to themselves of the good 
things of life than suffices present needs. It re- 
quires a greedy disposition in connection with ability 
in making the most of resources at hand to amass 
great wealth, which characteristic is only commend- 
able when an overplus of profit is invested propor- 
tionately to its amount in enterprises beneficial to 
the world. What nature demands of the man of 
mediocrity will not apply to one of a superior intel- 
lect ; for achievements are expected to accord with 



Man's Responsibilities 113 

the capacity to discern and execute. From the man 
of small intellect great things are not demanded : 
if his methods are mean — until the latent spiritual 
faculties are awakened — they are to be estimated as 
normal to his station in life. He that wastes his 
substance in riotous living may be said thus to give 
notice to the world that he is undeserving of wealth, 
and that he will soon be reduced to a status which 
accords with actual merits. It is not serving the 
cause of righteousness to employ either excellent 
endowments or material wealth wholly to selfish 
ends. While a very selfish man may show pros- 
perity in worldly goods, upon close examination it 
will be found that, through want of charity, love, 
and ennobling inspiration, his soul is impoverished 
and weak. There is occasion for sorrow when one 
whose appearance promises much is found deficient 
in worthy motives, or to be guilty of contemptible 
actions. Intellectual accomplishments are never 
complete without a right conception of the material 
obligations of life ; happiness is never complete 
without the consciousness of having fulfilled these 
obligations. The conscience, therefore, serves as a 
measuring gauge upon human happiness, and he 
that would have his heart at ease must first make 
terms with this important faculty. Integrity, sym- 
pathy, and veneration constitute the chief moral 
principles of mankind, and he that makes effective 
use of any or all of these, secures both self-satisfac- 
tion and the esteem of his neighbours. Purity 
makes the soul light and free, but a consciousness 
of guilt is as persistent and oppressive as a hound 
upon the footsteps of the fleeing hare. To become 



ii4 Divinity and Man 

a sage or philosopher it is necessary to transcend the 
habits and thoughts of common men, and it may 
also be said to require the favour of Heaven. To 
obtain the favour of Heaven necessitates compliance 
with certain tests of sincerity and capacity, such as 
complete mastery of personal defects and acquired 
passions. Divine inspiration is not likely to be en- 
trusted where there is a possibility of its being em- 
ployed in the intellectual gilding of vices, or where 
the recipient is of a mind to conceal or treasure it to 
his own selfish advantage. 

Considerate treatment of those who are arrogant 
and ill-tempered requires self-abnegation and the 
repression of what may seem justifiable resentment. 
The sneer of an upstart, as well as the vulgarity of 
a rowdy, is best met by kindly forbearance, in that 
such persons may thereby be brought to compare 
this treatment with what they receive from individ- 
uals of their own stamp, and so possibly be inclined 
to take it as an example for the mending of their 
ways. It is not righteousness coldly to avoid the 
evil disposed ; they should be approached in a spirit 
calculated to confer some moral benefit upon them, 
even where there is risk of sustaining personal injury 
from their contact. It needs be borne in mind that 
the righteous man is strong, and therefore capable 
of taking care of himself, while the wrong-doer is to 
be held as weak and misguided, and constantly in 
need of assistance from others. It is not within the 
province of the orator or teacher to comment upon 
personal demerits which had, as a rule, better be 
either charitably overlooked or discussed privately 
with the offender. Any public criticism of a man 



Man's Responsibilities 115 

for his personal defects, or harsh treatment of him 
on this account, usually serves more to his complete 
undoing than to his benefit. Even if adhering 
strictly to the truth, it is both charitable and dis- 
creet to hold one's peace concerning the wrong-doing 
of a neighbour; not that actual crime should be con- 
cealed, but that he may have every reasonable op- 
portunity of his own initiative to make amends. 

The man of exalted position cannot afford to scan 
too closely the shortcomings of those of an inferior 
station ; for thereby he not only incurs their enmity, 
but his own associates will despise him for any 
trouble experienced through his uncharitable meth- 
ods. It should be considered that every man has 
certain weaknesses, which nature will, in due course, 
cause him to overcome. When a man is severely 
taken to task concerning his personal defects, it 
tends to make him morose, and to feel that the 
world is hard upon him for the thing he probably 
himself deplores and may be striving to overcome. 
When a man feels his reputation soiled he is in 
danger of losing heart in his efforts at self-restraint, 
and of being set vengefully against his fellow-men. 
A hasty or careless word may be so ill-timed as to 
drive hope from one who is struggling unhappily 
under the burden of his fault, but who, if charitably 
left to himself or intelligently aided, might achieve 
its correction. Wherefore, there is need of constant 
vigilance upon the tongue that it shall speak neither 
indiscreetly nor unfairly. 

Failure and misfortune are often preceded by 
impoverishment of the intellect through folly and 
the transgression of Nature's laws ; for, while the 



1 16 Divinity and Man 

intellect is vigorous and inspired, even the blind, the 
maimed, and the paralytic are known to find profit- 
able avocations. By reason of the many vicious and 
impoverished mentalities, material poverty cannot be 
legislated out of existence ; but education and chari- 
ties, intelligently applied, will make it less prevalent. 
Wherefore the better way to assist the impoverished 
and incompetent is, after relieving their temporary 
distress, to endeavour to exert a spiritualising intel- 
lectual influence upon them that will arouse aspira- 
tion to achieve some worthy end in life. 

Personal Advantages Resultant of Honesty. — The 
man who manifests an honest disposition in all his 
dealings is esteemed and trusted by his neighbours, 
so that besides his own self-satisfaction many oppor- 
tunities come to him to improve his material inter- 
ests. The man guilty of dishonesty in his dealings 
finds himself without either peacefulness of mind or 
the confidence of his neighbours; meanwhile his 
opportunities in life are injured by the evil reputa- 
tion gained. The honest man goes forth upon the 
highway with confidence, meeting his neighbours 
with cheerful salutations, and having no occasion to 
avoid any one. The dishonest man goes forth with 
head bowed and eyes cast down, dreading to meet 
his neighbours, while his heart is oppressed by a 
sense of guilt and shame. It is profitable and be- 
nignant to be honest at all times ; for, not only does 
a man become favourably known who is faithful to his 
promises, but every one is pleased and encouraged at 
finding trustworthiness in a fellow-being. It is un- 
profitable to be dishonest, even in matters of small 
account, for thereby a man is known to be capable 



Man's Responsibilities 117 

of breach of trust, and every one is inclined to detest 
and shun the untrustworthy. Unhappy and humil- 
iated is the man who has betrayed a trust reposed 
in him by his neighbour; for thenceforth he is re- 
garded with contempt and aversion by all upright 
men ; and from those as demoralised as himself he 
can expect no advantages. The religiously honest 
man when defrauded bears his loss more in sorrow 
than anger, holding himself to an extent blame- 
worthy in having placed undue confidence in, and 
thereby led into temptation, one who he should 
have realised was weak and incompetent. He is 
aware that the one who defrauded him is the greater 
sufferer, in having sacrificed both self-content and — 
through loss of reputation — the opportunities to ad- 
vance his interest by worthy means. 

Whatever is obtained by fraud or breach of faith 
is destined to become a source of vexation to the 
conscience, the removal of which will require a re- 
pentant spirit and the making good of all injuries re- 
sultant from the transaction. To enjoy riches and 
honours, it is needful that they be obtained in such 
manner as leaves no attaint upon the moral con- 
sciousness. It is well to realise that neither riches 
nor fame will bring happiness to a soul burdened 
with memories of wrong-doings in the achievement 
of such riches or fame. The humblest workman 
may be far happier than his employer, by reason of 
a consciousness of having wronged no man and 
because his services have been rendered faithfully 
according to the abilities possessed. When high 
qualifications are combined with unswerving hon- 
esty there will occur many opportunities for their 



n8 Divinity and Man 

possessor to enter upon profitable avocations and to 
fill posts of honour among his fellow-men. The 
trustworthy man is always in demand for honour- 
able employ ; but whosoever proves himself dishon- 
est is only in demand for serving the base purposes 
of wrong-doers. Honesty is an essential feature of 
good citizenship, and where it is unquestionably 
manifested, many personal weaknesses will be over- 
looked, out of consideration for this redeeming trait. 
Whosoever is inspired with the principle of honesty 
will respect the sanctity of a neighbour's home as 
well as his material possessions ; and in consequence 
there is a frankness and independence of spirit im- 
possible to one burdened with questionable motives. 
Without honesty even an exceptionally brilliant in- 
tellect can only inspire in others a sense of fear and 
aversion ; for no one cares to come in contact with 
a gifted mind not safeguarded by this essential re- 
straint. 

The Rationalism of Religious Belief aiid of Unbe- 
lief. — The unbeliever finds a basis for his argument 
against religion in the fact of its origin being trace- 
able to certain vision-seeing men, whose proof of 
saintship, or of a divine appointment, rests solely 
upon their capacity to enunciate the purported reve- 
lations of spiritual existence, which, in turn, have 
been modelled into the dogmas of various creeds by 
priestly devotees who succeeded these vision-seeing 
men. The true and impartial believer finds a basis 
for his argument in favour of the religious hypothesis 
of an overruling Deity and the need of supplicative 
devotions in the orderly phenomena of material 
nature, reasoning also that under an exceptionally 



Man's Responsibilities 119 

spiritual frame of mind there may be intercommunion 
with the Infinite and that this condition necessarily 
brings its possessor into the category of those who 
are vulgarly termed visionary enthusiasts. The un- 
believer may argue that whatever power created 
man is also responsible for man's methods ; that for 
human nature to be otherwise than it is there needs 
must be a radical change in the bodily development 
and in the mental impulses. The believer will an- 
swer such argument by showing that the normal 
tendency of man's faculties is toward righteous or 
inherently necessary activities ; and that it is through 
the misguided use of these faculties, or through 
licentiousness, that they are demoralised or turned 
to evil; or that the change of heart required by re- 
ligion is, in reality, an elimination of the acquired 
impurities and a restoration to the original inherit- 
ance. 

The unbeliever may set forth that the sacred 
books make it appear that God is offended with His 
own creation, and shows weakness in not being able 
to foresee the consequences of His actions. The 
believer can respond that one should not search the 
sacred books for the purpose of taking note only of 
that which is questionable in the light of modern 
learning; but rather to try to bring out the esoteric 
or hidden meanings underlying the metaphorical or 
surface language. The unbeliever may assert that 
God should not be fickle or changeable in His pur- 
poses, as certain scriptures seem to imply, thereby 
setting an unpropitious example to man. The be- 
liever best combats this argument by the proposition 
that the sacred writings have been translated from 



120 Divinity and Man 

one language and era of civilisation to another, and 
have suffered from this revision, and also from modi- 
fications made by priestly functionaries to meet 
personal views, so that the original inspiration has 
not been transmitted in absolute purity. The un- 
believer may descant upon the literal assertion of 
demons existing under the sanction of Heaven for 
the sole purpose of leading mankind into folly and 
wickedness ; and thereupon base the plea that the 
Divine Being is either unjust to humanity, or has 
been altogether misrepresented by the prophets of 
old. The believer may offer in defence of certain 
apparently misleading biblical assertions — such as 
the personifying of benignant natural forces as dei- 
ties and of malignant forces and the depraved pas- 
sions of men as devils — the proposition that in an 
age of general ignorance and vice this was possibly 
the better mode of teaching. Thus, arguments 
against or in defence of the doctrines of whatsoever 
theological system, may be prolonged indefinitely 
without reaching any entirely convincing conclu- 
sions ; but he that would uphold religion as such, 
and irrespective of creed, will best serve his cause 
by describing some of the important advantages re- 
sultant to the possessor of a consistent religious 
faith. 

Religious faith may be considered of advantage to 
a man on the grounds of affording hope for a happy 
future state, which state religion avers to be attain- 
able by the practice of good works in life ; and, logi- 
cally, this hope should tend to an encouragement 
of the virtues. When religious faith is shown to 
protect man, in however limited degree, from com- 



Man's Responsibilities 121 

mission of the misery -breeding sins, then must this 
faith be accounted a beneficent factor in life. It 
may be said there are few transgressors among the 
true or spiritual-minded believers ; it is through 
the hypocritical or merely outwardly pious, and the 
grovelling idolators, that religion comes into disre- 
pute with rationalistic men. It is through those 
who make pious professions ostensibly for material 
and mercenary ends, but whose methods betray the 
depravity of their hearts, that many reflecting minds 
are inclined to doubt if religion really gives the con- 
solation and the protection to virtue that is claimed 
for it. A kind of pagan is to be found in every 
church, whose hope of immortality is based upon 
ceremonials, but whose heart is readily ascertained 
to be both fanatical and malevolent, and his influence 
tends to degrade religion or to make it unseemly. 

When the origin of religion is intelligently appre- 
hended, and there is neither fanatical adherence to 
a single propaganda, nor a disposition to oppose all 
creeds because none are entirely free from error, 
then is there a favourable state of mind for the 
manifestation of a dispassionate, yet evidently true, 
religious faith. Where religion is applied to the 
purifying of the human mind and fitting it for use- 
ful activities, it is not difficult to prove that he who 
possesses an abiding faith is more happily circum- 
stanced than the unbeliever. Even the narrow- 
minded bigot may justly claim a safeguard not 
possessed by the skeptic, by virtue of his fear of 
giving offence to the saint or prophet he reveres. 
Religious faith shows to its best advantage over 
skepticism when both fanatical zeal and superstition 



122 Divinity and Man 

have been supplanted by an intelligent apprehen- 
sion of the workings of Divine power in connection 
with human thought, and there is no disposition to 
combine religion with political or other worldly 
ambitions. 

The Principles and Methods Sustenant of National 
Greatness 

The Characteristics of True Patriotism. — The true 
patriot may be described as one who, to the best of 
his ability, serves the interest of, and voluntarily 
makes personal sacrifices for, the well-being of his 
nation. If his nation be engaged in war, he is will- 
ing to sacrifice the interests and comforts of his 
home to take part in its battles. If dangerous dis- 
sensions appear among the people, he does whatever 
he can to bring about harmony between the oppos- 
ing elements. If he is a member of an enslaved or 
oppressed race, he hesitates not to risk his own life 
or belongings for the cause of his people. If his 
nation ranks as a Great Power, he is not given to 
bombast on this account, nor does he lend encour- 
agement to any scheme of his people for trespassing 
upon the rights of smaller States. He is courteous 
to foreigners and desires that his co-nationals shall 
be esteemed throughout the world for their amiable 
qualities, and not respected merely because of their 
military prowess. He is concerned that those high 
in office shall do naught to besmirch the national 
repute, either by way of corrupt practices or aggres- 
sion abroad, or by unseemly conduct in the legisla- 
tive councils. 



Man's Responsibilities 123 

If new territories are acquired, he is solicitous that 
the transaction shall not bear the semblance of force- 
ful seizure, and that the rights of the natives are fully 
considered. While aware that a great nation must 
have broad domains, embracing various climates 
and products, he is opposed to wars of conquest or 
undertaking to hold more territory than his people 
are able to govern efficiently. He advocates main- 
taining the loyalty of the inhabitants of distant pro- 
vinces by just government and careful attention to 
their interests in time of need, and opposes holding 
them in subjection solely by military power. He 
opposes every unnecessary and burdensome tax 
upon the people, and any extravagant demand upon 
the public exchequer is critically watched and ques- 
tioned. His voice is against the creation of numer- 
ous pensioners, who, notwithstanding important 
services they or their ancestors may have rendered 
to the State, must necessarily become poor or worth- 
less citizens on being given a living at the expense 
of their fellow-men. He is careful to use his in- 
fluence toward the selection of honourable men for 
public office, and will not, out of personal interest 
or partisan zeal, aid in the appointment of the un- 
principled or incompetent. In time of war the true 
patriot is found either in the front ranks and facing 
the enemy, or otherwise lending his aid to bring the 
struggle to a close; in time of peace his influence is 
given to the cause of equitable government. He 
labours to maintain loyalty and good-will between 
the different classes and interests of his country, 
endeavouring to counteract the influence of those 
who would engender strife and discord, or impose 



124 Divinity and Man 

burdens upon one class of the people to profit 
another class. 

No people can hope to obtain either freedom from 
oppression, or greatness in the world's history with- 
out self-sacrificing patriots. That race or community 
which cannot produce men who will lift their voices 
and their arms against whatever powers oppress 
them may well be said to deserve neither liberty nor 
prosperity. Those of a lowly and deteriorate strain 
must serve their taskmasters until the heroic virtues 
are aroused within them and leaders come forward 
who will not sell their genius to the enemy nor cease 
to cry out till the desired liberties are attained. 

A people to be free must be intelligent and brave ; 
to be prosperous, they require industrial energy. 
When a people are intelligent, brave, and industri- 
ous, they may be estimated to possess the intrinsic 
elements for greatness. The status of the national 
virtues may be known by the system of government 
in vogue. Thus, if the government is corrupt and 
incompetent, this is evidence that a majority of the 
people are of an inferior moral standard. While 
those who indiscriminately arraign the institutions 
of the land may do some good in checking abuses, 
the efforts of violent men are, as a rule, doomed to 
a limited and precarious plane, their support coming 
mainly from a disgruntled and unreliable minority. 
One whose chief argument is in the reviling of his 
opponents can hardly be regarded as a patriot, and 
certainly not a statesman, and if given office is 
likely to prove narrow-sighted, selfish, and dishon- 
ourable. An aspirant for office who appears ex- 
tremely suspicious of the character and motives of 



Man's Responsibilities 125 

his rivals may be considered untrustworthy, on the 
principle that men usually estimate the faults of 
others by the measure of their own shortcomings. 
It is not patriotism, but bigotry or jealousy, which 
proceeds to the engendering of mistrust and hatred 
between nationalities, or places hindrances upon 
commerce, or fosters a desire for war. Over-am- 
bitious and bigoted political leaders are a menace 
to international comity, as well as to the prosperity 
of commercial enterprise ; and through the arro- 
gance of their policy, the nation that owns them is 
always in danger of being humiliated or led into 
costly wars. 

Inordinate adulation of successful leaders and 
heroes is not to be reckoned as patriotism or even 
loyalty, but a combination of fanatical zeal and 
imitative vanity that produces no beneficent results. 
The two things likely to corrupt a hero and at the 
same time lower him in the estimation of free-think- 
ing people are flattering attentions and a pension. 
Immoderate attentions bestowed upon one who has 
achieved a laudable service tend to stir up envy 
and animosities in those who have fought or laboured 
on equally arduous lines but failed to attract notice 
to themselves ; while at the same time the flatteries 
may so turn the head of the recipient as to make 
him thereafter anything but a hero. A pension, al- 
though awarded as an expression of the public ap- 
proval of noble deeds, and with the design also of 
encouraging others to do likewise, at the same time 
makes the hero or soldier burdensome to taxpayers, 
while probably changing his thoughts from all la- 
borious pursuits to scheming for the increase of his 



126 Divinity and Man 

allowance or the attainment of an official sinecure. 
A one-time hero, having been corrupted with ex- 
cessive attentions, may thus become a clamorous 
and insatiable spoilsman and an encumbrance upon 
his countrymen. 

The sentiments appertaining to racial affinity may 
take a form that is not favourable to the national in- 
terests, as in the persecution or exclusion of aliens, 
leading to fierce prejudices and possibly to disastrous 
wars. It is not a propitious policy to exclude for- 
eigners from the national domain because of their 
strange customs, ideas, or superiority in intellect ; 
while there is a possibility of profiting through their 
contact, they should be cordially welcomed. In 
most instances an inferior nation will best serve the 
popular interests by welcoming all members of the 
superior races who are disposed to become its loyal 
and interested citizens. The nation whose people 
are of a superior race may, with good reason, object 
to the immigration into its domains of inferiors who, 
through an admixture of their blood, would lower 
the general standard of physical and intellectual 
power, or through forming a distinctive type or 
caste might prove a source of future discord. As a 
general principle the laws of the nation cannot right- 
eously discriminate either for or against any of its 
people on account of race, creed, or caste ; where 
the standard of intelligence makes it possible, there 
should be equal opportunities and a fair representa- 
tion in the national councils of every constituent 
element of the population. 

Certain Traits and Methods of the True States- 
man. — The true statesman is concerned that the 



Man's Responsibilities 127 

natural resources of the land are not grasped by 
avaricious individuals, and that streams, mountains, 
and highways are not made private possessions. 
He advocates economy with the funds of the public 
treasury and a restriction of taxation to the mini- 
mum for efficiently administering the government. 
He proclaims against the creation of unnecessary 
offices, as well as against appointment of the needy 
kinsmen of notable personages to official positions; 
and also against overburdening the people with 
soldiers, or any class of beneficiaries. 

In the selection of public servants he advocates 
such competitive system as will secure the most 
capable men that the honours or the emoluments of 
the service will satisfy : opposing the distribution of 
official positions as rewards for partisan zeal or per- 
sonal favours rendered. If there is a surplus in the 
treasury he advocates either a reduction of taxation, 
or some method of restoring it to the people, as 
through the fostering of industries, the building of 
highways, or other public benefits or conveniences. 
He understands the importance of international 
commerce, and advocates liberal concessions to for- 
eigners, in that traffic may be stimulated and his 
own people led to extend their interests abroad. 
If, having achieved such successes in war or diplo- 
macy as to cause his fellow-citizens, out of their ad- 
miration and gratitude, to urge high office upon 
him, he will not, in the acceptance of the honour, 
construe it into an opportunity to set aside any law 
or traditional principle for an enlargement of his 
powers or the perpetuation of his official career. 
He is magnanimous toward misguided political 



128 Divinity and Man 

offenders, seeking their restoration to loyal citizen- 
ship, and refusing to make their error an occasion 
for repressive measures that will bring hardship upon 
the innocent. When finding dangerous antagonisms 
prevailing between different classes or communities 
of the land, he endeavours to become a mediator 
and to bring about such mutual concessions as will 
enable their reconciliation, and so cause an harmoni- 
ous interblending of all the national interests. 

Conditions Resultant from the Prevalence of Certain 
Classes of Men. — The prevalence of the class of men 
characterised by peaceful and industrial qualities, 
gains to the nation a repute for political stability 
and opportunities for its commercial enterprise; 
wherefore, the wealthy and talented of other lands 
are attracted to its cities as contributors to their 
prosperity and greatness. The prevalence of the 
class of men characterised as turbulent and improvi- 
dent, gains to the nation a repute for political 
intrigues and insecurity to life and property ; where- 
fore its citizens become impoverished, commerce is 
discouraged, and the wealthy and talented are re- 
pelled. The prevalence of the one class makes the 
nation a source of intellectual and commercial profit 
to its neighbours; the prevalence of the other class 
produces general distrust and a stultification of 
popular energy and enterprise, making the nation a 
source of annoyance and danger to its neighbours, 
who may even be constrained to combine against it 
for the well-being of their own institutions. The 
prevalence of the one class causes the territories of 
the nation to be filled up and cultivated by frugal 
immigrants, whose incoming even demands restric- 



Man's Responsibilities 129 

tion by reason of their excessive numbers; the 
prevalence of the other class causes the land, how- 
ever fertile, to attract only desperate and mercenary 
men, through whose assistance the national destiny 
is confirmed to the guidance of contaminated and 
incompetent hands. The prevalence of the one class 
leads to a constant increase in the numerical strength 
and wealth of the nation, and its citizens become 
known for their just, economical, and progressive 
methods ; the prevalence of the other class leads to 
a decrease in the nation's numerical strength and 
to the exhaustion of its wealth ; its citizens become 
widely known for their unjust, prodigal, and retro- 
grade methods, while upon the youth of the land is 
entailed, in addition to burdensome public debts, 
many vengeful prejudices and a restless and bel- 
ligerent temper. The prevalence of the one class is 
marked by philanthropic and peace-loving senti- 
ments, and these, besides endeavouring general 
improvement and alleviation of distress within 
the boundaries of the nation, establish benevolent 
missions in foreign lands ; the prevalence of the 
other class is marked by an indifference to human 
suffering, both at home and abroad, and also by a 
morbid desire for war, in the expectancy of grasping 
the lands or property of the enemy, or of attaining 
what they may consider the glory of victory. The 
prevalence in a nation of the one class of men leads 
to a development of personal graces and an enlight- 
enment and spiritualising of the popular mind ; the 
prevalence of the other class leads to a development 
of vulgar and aggressive traits, and such hungering 

after turmoil, that if there is no weak neighbour to 
9 



i3° Divinity and Man 

harrass they will fall upon, and rob, and destroy each 
other. 

The Greater Achievements of Life 

Certain Factors Contributive to Noteworthy Achieve- 
ments. — Man's best achievements may be summar- 
ised as the rendering of aid to fellow-beings, the 
transmission of benefits to posterity, and the per- 
fection of his immortal soul. The first of these is 
fulfilled through support, help, and comfort ren- 
dered to family, brethren, and nation in accordance 
with personal endowments and opportunities pre- 
sented. The second is fulfilled through parentage, 
the training-up of children, and the doing of works 
that will have a beneficial influence upon future 
generations. The ultimate achievement of life con- 
sists in development of the intellect, mastery of the 
passions, and attainment of harmony with spirit- 
ual law. A man has necessarily to perfect or im- 
prove his own personality to be in a position to 
counsel or to confer intellectual favours upon his 
fellow-beings. Until he has subordinated every 
passional propensity to the spiritual principle of his 
being, he is not fully trustworthy ; for he may be 
impelled by sudden impulse to actions that will have 
evil instead of beneficent results. In a man's re- 
generate or more spiritual estate there is complete 
harmony between the various faculties of mind, and 
every impulse of his animal being is obedient to the 
will and reason. It is in this estate that the con- 
science becomes reflective of an approving influence, 
the soul attains peace and cheerfulness, and there is 



Man's Responsibilities 131 

a disposition to contemplate the ideal and super- 
sensuous in nature. 

The man who accumulates wealth gives evidence 
of energy and prudence, and a forethought of the 
benefits of having in hand more than immediate 
needs call for. The man who marries and supports 
a family follows the dictates of nature, and is com- 
pensated with the pleasures derived from association 
with, and from conferring benefits upon, wife and 
children. Both in the creation of wealth and in the 
support of family there are evinced certain primary 
and substantial qualities necessary to human civilisa- 
tion. The hero and the spiritual teacher may be 
said to display special supersensuous faculties only 
attainable, as permanent attributes, through self- 
abnegation and a desire to benefit others that ex- 
ceeds the thought of personal safety or convenience. 

With the intellectual progression of the race, re- 
ligious and political ideas and teachings are mul- 
tiplied, or elaborated in their expression, adding 
thereby new resources of thought and stimulating 
the mental energies of the race. The circumstance 
that no creed or political policy has yet attained to 
perfection in every detail does not appear a great 
misfortune if it is taken into account that without 
error of some sort in a system the vitality of investi- 
gative thought in its rivals or opponents, and pos- 
sibly also that of its votaries, would be weakened. 
Inasmuch as the errors of misguided men serve as a 
warning example to their fellows and frequently lead 
to benevolent efforts toward winning them to a more 
righteous course, the ill-considered methods of one 
sect or party, while probably bad for its members, 



i3 2 Divinity and Man 

have yet a redeeming feature in their serving to 
stimulate a zeal for counteracting or remedying the 
resultant evils by the adherents of other systems. 
Emulative contests between the various schools and 
doctrinal creeds afford a healthy stimulus to the 
national mind ; the reverse of which is exemplified 
in countries of few creeds and political ideals, where 
apathy in all other intellectual pursuits is ever a 
concurrent fact. 

Howsoever desirable intellectual energy as a rule 
may be, it is possible for a man to be fired with 
such excessive zeal toward the achievement of his 
purpose that he endangers his capacity to enjoy the 
fruits of success. If he attains great knowledge or 
fame at the sacrifice of his physical strength and the 
domestic and social joys, then the glory of victory 
may come to be reflected upon as a grotesque 
mockery of the hope that urged him forward. A 
man may accumulate great wisdom, and achieve 
works of utility to his fellow-men, and yet, through 
an unsatisfied ambition or an unconquered evil in- 
centive, discover neither contentment of heart nor 
the ability to confer happiness upon or win the 
esteem of his associates. The conquering of such 
an excessive ambition for what may or may not be 
attainable, the influence of which gives an irritable 
disposition and a careworn or sullen countenance, 
and the attainment of a resignation to circumstances 
without diminishing a properly measured zest for 
the work in hand is a commendable achievement. 

Nature's law may be interpreted to demand that 
each member of the race shall inscribe a beneficent 
impress upon human destiny, the perfections of 



Man's Responsibilities 133 

which should accord with the personal endowments. 
It may be said of the man whose career has been 
turbulent and full of error that if there be found 
any act or example of his life showing beneficence 
to others, he has achieved somewhat of the works 
which Nature had assigned as his portion, and for 
this his existence is not to be estimated a complete 
failure. 

Opportunities for noteworthy achievement are to 
be found in the discovery and civilising of new re- 
gions ; the invention of implements and methods of 
convenience ; the creation of literature that enlight- 
ens and urges man to greater effort ; the inaugura- 
tion of reforms in religion and government ; and in 
words and actions, adding to the sum of human 
happiness. The accumulation of wealth that is ap- 
plied to industrial enterprise, thus increasing the 
national power and the opportunities for employ- 
ment to its citizens ; or that is devoted to purposes 
that ameliorate the condition of a considerable num- 
ber of people, is . a noteworthy achievement. A 
literary production that effects an improvement 
upon religious doctrines or governmental methods, 
helping to higher standards of intelligence and 
morality, and inspiring the popular mind with 
nobler ideals and kindlier sentiments, is a note- 
worthy achievement. Works of art, and inventions 
that evidence the possibilities of acquired skill and 
genius, and which serve to infect the national spirit 
with new industrial energies, or help to uplift it 
from the grovelling and sensual, are also noteworthy 
achievements. 

A tonement for Sin. — Atonement for a transgression 



134 Divinity and Man 

may be considered to have been fulfilled when a 
suitable redress has been given, the good will of 
the injured ones obtained, and the moral conscious- 
ness is satisfied. The moral consciousness being 
the index through which Nature's attitude is to 
be ascertained, the sinner must needs consult this 
faculty of his mind to know if he has fulfilled all the 
penalties his sin demands. Such atonement is 
necessarily attained through workings of the sinner's 
own heart and intellect, not through the purchased 
prayers of an intermediary or the automatic per- 
formance of ceremonies. Self-inflicted injuries and 
acquired vices are likely to demand more strenuous 
efforts in their compensation than any ordinary 
wrongs to fellow-beings ; for these indicate an 
urgent need of improving the personal qualities in 
general, concurrently with an elimination of the evil 
propensities concerned. For serious crime, atone- 
ment is a still more difficult proceeding; as aside 
from the many consequences of the deed that have 
to be considered, it will be found that the conscience 
is irreconcilable until there is sincere penitence and 
good resolves so earnestly made as to engender a 
capacity to carry out their purports. Thus, while 
material atonement may be achieved through com- 
pensative redress of grievances, that of a soul-felt or 
spiritual import requires, in addition to the con- 
sciousness of having made ample restitution, the 
establishment of a religious determination subsistent 
in the heart and mind as a guarantee that the offence 
will not be repeated. 

While there may be an escape from some of the 
physical penalties attached to sin, and the eluding 



Man's Responsibilities 135 

of human detection, it is not possible to evade those 
of a mental and spiritual significance. Ignorance 
may be said to excuse the existence of certain vices, 
since comparatively few men are guilty of wrong- 
doings of which there is a full comprehension of the 
consequences thereof; but Nature intimates no par- 
tiality for either the ignorant or enlightened sinner, 
though the latter must necessarily experience for his 
acts certain afflictions of conscience that do not 
reach the lowly mind. Full atonement for a sin 
can only be known when, justice having been done 
to the injured so far as possible, there is experienced 
a belief of having made ample restitution and a 
consciousness that the personal attaint has been 
eliminated. Atonement undertaken through com- 
pensative effort evinces its beneficent import to the 
sinner himself, inasmuch as the well-meant activities 
thus put forth, and the relief afforded his mind from 
an accusing conscience, fit him for cheerful and 
satisfactory participation in all other duties and 
pastimes. 

Preparation of the Soul for Spiritual Existence. — 
While the greater proportion of human energy is by 
Nature assigned to sustaining the physical body and 
the social duties and amiabilities ; there is given to 
each individual opportunity to utilise certain powers 
of the heart and intellect more especially fitted to 
develop and condition the soul for its spiritual 
future. Such powers chiefly concern the emotional 
sympathies, which urge to the undertaking of self- 
sacrificing and benevolent deeds, and a following up 
of an inspired wisdom that gives revelations of, and 
draws the soul nearer to, the Infinite. But even 



136 Divinity and Man 

the basic animal desires and impulses may be said 
to enjoin services which contribute to the perfection 
and happiness of the soul, wherefore the spiritual 
interest calls not for the suppression of these, but 
simply their regulation to legitimate and moral 
ends. If the pursuits of the earthly life have in 
general a commendable import, and as such serve to 
affix impressions of kindly sympathy and of self- 
approval upon the mental character, then are they 
to be regarded as helpful to the soul's future. But 
if these pursuits are reprehensible, or marked by cul- 
pable inefficiency, they may be estimated to entail 
psychic sufferings or a retributive deduction from the 
estate Nature had ordained, — as contingent, how- 
ever, upon fulfilling the measure her endowments 
call for,— in which events mediocrity in the physical 
plane finds its penalty in mediocrity on the spiritual 
plane. If the career be marked by good works and 
the maintenance of a pure heart, this is to be con- 
sidered as fulfilling the essentials of a preparation 
for the adjudgments of the future. Man's intuitive 
and inspired wisdom suggests that upon the thresh- 
old of the realm of spirit the religious doctrines held, 
as well as all personal idiosyncrasies, will attain in- 
significance in comparison with acquired talents and 
an honourable record in qualifying the soul for 
heavenly joy. A career of intellectual acquisition 
or benevolently directed energy, without religious 
beliefs or affiliations, should thus be considered a 
better endowment for the future than a life of 
mediocrity or unworthily directed energy, whatever 
the religious beliefs or affiliations ; but the more de- 
sirable spiritual inheritance is to be expected in a 



Man's Responsibilities 137 

combination of knowledge, beneficent activities, and 
religious sentiment. The soul's more complete or 
higher preparation for its future well-being neces- 
sarily embraces a certain metaphysical thought and 
an emotional sense of oneness with the Infinite 
which is attainable concurrently with the fulfilment 
of the material activities demanded by Nature's law, 
and with prayerful appeals to Deity for inspiration 
that will give hope and make clear the course to be 
pursued. It may thus be assumed that the matter 
of man's first concern is a righteous performance 
of the ordinary material obligations, then personal 
graces and a moral and benevolent fervour should be 
sought ; and, as a crowning feature, the attainment 
of oneness in spirit with Divine Wisdom, under 
which comprehensive estimate, preparation of the 
soul for its spiritual future becomes the ultimate 
and greater achievement of life. 



PART II 

AN ALLEGORY DEALING WITH COSMIC 
EVOLUTION AND CERTAIN SOCIAL 
AND RELIGIOUS PROBLEMS 



139 



AN ALLEGORY 

A CONTEMPLATION OF CERTAIN EARTHLY CON- 
DITIONS AS IF VIEWED BY VISITORS FROM 
CELESTIAL SPHERES 

Scene I. Orimbia — Higher astral zone of the earth 
Elomiel — Court of the ruler, Ibrim 
Two strange spirits enter Elomiel and are presented unto Ibrim 

1st Spirit, Enoiiin : Our good will and greetings, 
most exalted ruler! We have journeyed thither 
from the planet Iltrumien, whose orbit lieth in the 
range of the great sun, Anilam, as it appeareth in 
your heaven ; our purpose being to acquaint our- 
selves of certain features of thy world that by reason 
of its present position in the solar radius affords a 
peculiar interest to students of the school to which 
we belong. 

Ibrim : I am much pleased that scholars of distant 
Iltrumien have seen fit to visit our fair conditioned 
world, and I hope your discoveries here will com- 
pensate the long journey you have endured. Go 
forth whithersoever you will in our domains, and 
every resource of knowledge will be found free to 
your use. To begin with, let me recommend as an 
assistant and guide in your researches a learned spirit 
here at hand, Jebriel by name, who has recently 

141 



14 2 Divinity and Man 

spoken of a desire to return to lower earth for such 
a tour as you propose. 

2nd Spirit, Ittignrh : 'T is very considerate of 
thee, good Master, to anticipate thus our needs. 
We gladly accept the companionship of Jebriel and 
will, moreover, place ourselves obediently under his 
guidance. 

Jebriel : And I have sincere pleasure in my ap- 
pointment, for, as our ruler here hath said, it is such a 
journey as I have long desired to undertake. I make 
but one stipulation, which is that your ideas about 
the more important scenes of our research be so out- 
spoken as to enable me to make notes in the language 
of men, that afterward I may inspire some one on 
the material plane with a knowledge of their import. 

Enouin and IttigurJi : We entirely agree to thy 
stipulation. 

Jebriel : Then, I will ask thee to make choice as 
to whether we shall begin with an investigation of 
the material plane and later proceed to the astral 
zones ; or take up first our planet's historical records, 
as kept within this realm, and afterward turn our 
attention to existing conditions? 

Enouin : We are especially desirous to know the 
processes of your world's primal origin and evolution, 
and to obtain an historical summary of the whole 
planetary system as your records may delineate ; for 
we have heard that the instruments and facilities for 
various scientific observations here are superior to 
those on almost any planet within our quarter of the 
universe. After this historical retrospect we would 
be pleased to proceed with the material world as it 
now exists, and after that with the astral zones. 



An Allegory 143 

A Conservatorium of Planetary History 

jfebriel : Your readings from these chronological 
records will show ten Methelian ages; commencing 
at the time when the material components of the 
planets of Nephela were first sent forth from his 
huge bulk to their orbital spheres ; and continuing 
until the present epoch, when we behold a radiant 
central sun attended by majestic satellites, and our 
beloved world endowed with verdure-covered lands 
and placid seas, and an innumerable variety of life 
forms. According to the theory herein portrayed, 
when the Divine economy demanded a bringing forth 
of the Nephelian planets there primarily took place 
within the great solar mass — then, as now, occupy- 
ing the centre of what seems to us a vast chasm of 
the universe — a series of mighty outbursts which 
sent abroad through space huge volumes of gaseous 
and nebulous substance. The matter thus ejected 
from the solar reservoir discloses the material basis 
from which our planet worlds have been constructed. 
Now, by the high-wrought appliances here at your 
command, a brief panorama of the origin and evolu- 
tion of the earth can be obtained, and if you will 
each in turn describe while I take notes, we three 
may be entertained and instructed, and none of us 
become wearied or lax of interest. 

First Methelian Age — The Beginning of the Kalpa 

Cycle 

Enouin : The record sheweth huge volumes of 
nebulous matter pouring forth from and moving 
about a central seething mass, designated as the 



H4 Divinity and Man 

primal sun. This nebula, while constantly moving 
outward into space, shows a disposition to gather 
into compact bodies, each of which, in its peculiar 
gyrations, is marked by trains and whirlpools of 
turbulent elements upon its borders. Within each 
of these cloud-like bodies is seen the continuous play 
of electrical currents, and there are many incitive 
agencies coursing the whole of the primal mist, that 
proceed as if seeking to prevent, rather than aid, 
stable formations. Constant change of activity and 
of the original elementary substance composition, 
takes place within the nebulse, as they recede from 
the solar surface ; which processes are often marked 
by flaming lights and tremendous chemical explo- 
sions. The closing epoch of this age reveals each 
nebula of the Nephelian chasm permeated by turbu- 
lent gases and vapours, and stirred by chemical 
activities, which, at times, imbue the surface stratum 
with a fiery radiance. 

Jebricl : According to the theory herein implied, 
the same matter thus ejected from the solar nucleus, 
or its equivalent in bulk, is employed in each kalpa 
cycle in the creation of material worlds ; and these, 
after fulfilling their functions as sustainers of life, 
are drawn back to the central focus, where their ele- 
ments are reorganised for the succeeding cycle. 

Second Methelian Age — Formative Processes of the 
NepJielian Planets 

Ittignrh : Certain new ethereal forces from distant 
regions in space are to be seen entering the confines 
of the Nephelian system, communicating in their 
course a tendency to interblend and harmonise the 



An Allegory 145 

hitherto antagonistic elements within the incipient 
planets. These forces appear to constitute a pioneer 
soul principle, designed to magnetise matter and to 
impart an increased power and individuality to each 
planetary compact, leading to its more complete 
separation from other like bodies, and to the selec- 
tion of a suitable orbit. The great cloud-like nebula 
that formerly almost filled the Nephelian spaces is 
being resolved into bodies of symmetrical outlines, 
and the component elements are changing into new 
and permanent substance forms. Heroic energies 
prevail throughout the system ; the great nebulous 
masses are brought into more distant orbits, and 
each attains to swift and regular rotary movements. 
The central body of the system is developing the 
illuminating properties of a true sun and pouring 
beams of light upon the incipient planets, and the 
lately acquired ethereal impetus interblending with 
base matter is setting each force and element to new 
and special activities. Under an increased control- 
ling influence attained by the solar luminary, the 
planets are more rapidly concentrating their sub- 
stances, and meantime hitherto obstructive meteoric 
or nebulous fragments abounding in space are seen 
to be gathered up and added to the greater bodies 
or formed into satellites for them. 

Jebriel : At this stage of your investigations it 
may be well to take note that, according to the 
scheme here disclosed, there obtains a pivotal centre 
in our department of the universe about which a 
grand array of solar and planetary systems perform 
their evolutions ; it being at the same time a re- 
source of Infinite power to which every spiritual 



146 Divinity and Man 

element and entity owes its origin. It is from this 
distant resource that the peculiar magnetic proper- 
ties seen to enter and strangely affect the base mat- 
ter of the solar system are derived. The Supreme 
Power appertaining to the central focus thus con- 
trols all the material bodies of our universal division, 
compelling their obedience through the obscure at- 
tractions and repulsions of a mystic spiritual agency. 

Third Mcthelian Age — The Sun, Nephela, and his 
Planets 

Enouin : Since the stupendous eruptions that pro- 
jected the original nebula into space, Nephela has 
gathered his remaining substance into symmetrical 
shape, and the elements of his exterior mechanism 
now generate the radiant light essential to the life 
that is to inherit the planetary surfaces. As the 
solar light becomes more refined and methodical in 
its radiation it is able to engender a benignant cli- 
matic influence upon the planets. Nephela thus 
attains to the estate of a brilliant star of the firma- 
ment, adding his share toward the glory of the stellar 
universe, while the planets now systematically ar- 
ranged within the environs of his power are entering 
upon the initiatory phases of life-sustaining worlds. 
Now, extending forth into space from the great solar 
nucleus, the planets move tranquilly upon their 
orbits; their satellite moons are proceeding to re- 
volve about them and to exert the peculiar influ- 
ences of reflectors of light and to contribute to 
mundane energies ; and the whole system is begin- 
ning to resemble its modern formation. 



An Allegory 147 

Fourth Methelian Age — Development of the Planet 
Earth 

Ittigurh : The earth, as now shown, is a distorted, 
ungainly mass, with its denser substance matter in 
a liquid or molten state and pervaded by the heat 
evolved through chemical activities. Concurrently 
with the process of these chemical changes, the 
denser substances are gravitating interiorward, while 
those more rarified flow toward the surface. Its 
exterior shows a spherical contour, with a solid 
stratum manifesting itself as the basis of future 
lands ; and an outer envelope of vapours and gases 
that shall form the future waters and atmosphere. 
The minerals of the incipient world are as yet unde- 
fined, while the gases and vapours destined to consti- 
tute future rivers and seas are maintained aloof from 
the torrid surface in a dense and all-pervading cloud 
zone, giving the planet an apparent size far exceed- 
ing its modern dimensions. Throughout this primal 
world is the continuous uproar of active chemical 
agencies; seismic tremblings and tremendous out- 
bursts from the heated interior are prevalent, and 
the vivid lightnings of electrical currents are con- 
stantly displayed in the murky atmosphere. 

Fifth Methelian Age — Creation of Land and Water 

Enouin : The planet, earth, has reached its great 
cyclic aphelion, or outermost extension of its orbit 
from the sun ; and is begun to be attracted inward, 
whereby its climatic connection with the solar 
rays is improved. Its surface crust in process of 



148 Divinity and Man 

development is frequently disturbed by the active 
underlying forces, while its atmospheric envelope, 
surcharged with much base matter ejected forth from 
the interior, still hovers aloof over the solidifying 
mass. There is now perceptible a combination of 
atmospheric forces that facilitates enlargement of 
the area of solid formations. The great outlying 
stratum of rarefied elements has begun to combine 
in a manner that produces torrential rains, and, as a 
result, great rivers and lakes are formed, though 
the terrestrial heat is still sufficient in many localities 
to send the waters quickly back into the endarkened 
skies. Thus, the hitherto far-reaching aerial sphere 
of sublimated elements becomes reduced, and its 
burden of superfluous gases and mineral dust de- 
scends with the prevalent rains and assists in cooling 
and enriching the lower plane. The atmosphere 
gradually becomes so relieved of its extraneous ele- 
ments as to permit the sun's rays to penetrate 
through to the land surface. There still prevails 
much turbulence in the earth's atmosphere, rains 
descend in immeasurable torrents, and perpetual 
mists hang over the uncooled azoic stratum. To- 
ward the termination of this age the solid crust of 
the planet is nearly completed and its waters rest 
quietly thereon. Owing to the lack of stability 
either for mountainous elevations or considerable 
depressions, the exterior of the earth is but slightly 
ruffled and the original formation is almost wholly 
obscured by the waters. 



An Allegory 149 

Sixth Met he Han Age — Creation of Mountains, Seas, 
and Rivers 

Ittigurh : Now, a solid formation extends over 
the whole terrestrial surface, upon which the vapours 
of the atmosphere have descended and produced 
a vast, interminable sea. Volcanic outbursts fre- 
quently disturb the solitude of this boundless sea, 
causing huge steam jets and rushing billows, while 
here and there islands are heaved up, but, lacking 
firmness of base, soon sink down again beneath the 
waters. There is a constant shrinkage of parts of the 
land surface, consequent upon evaporation of heated 
and gaseous subterranean elements, wherefore the 
waters frequently rush hither and thither in great 
agitation ; and as the solidifying process advances 
volcanic outbursts become more violent. In later 
time mountainous elevations and yawning depres- 
sions are seen in course of formation amid tremors 
and rumblings that fairly threaten to rend the planet 
asunder, which turbulence continues until the primal 
division of land from sea is effected. The atmo- 
sphere is yet much attainted with noxious gases and 
with smoke and dust from innumerable craters, 
while seas, still affected by subterranean heat, send 
mists and vapours upward that condense and return 
in an almost perpetual rain, so that rivers of tremen- 
dous size overrun the land. The production of dry 
land appears as the noteworthy achievement of the 
age, towards the termination of which continental 
areas and definite ocean currents are established 
with an approach toward order and symmetry. The 
heroic methods of these times have served favourably 



150 Divinity and Man 

to interblend and deposit various minerals, and 
also to establish an elastic surface formation for the 
planet which, among other advantages, is a protec- 
tion against severe volcanic eruptions. Volcanic 
activity shows a decline at the closing of this age, 
the waters are of a cooler temperature, and the at- 
mosphere is become so purified that the sunlight is 
unimpeded in its influence upon land and sea. 

Seventh Metkelia?i Age — Preparation of the Earth's 
Surface Strata 

Enouin : The lands of the earth present a torn 
and desolate appearance, showing little more of in- 
terest than sombre-hued and barren granitic hills 
and sterile plains marked by numerous lakes and 
swollen streams. Atmospheric forces are disin- 
tegrating the mountain rocks, and an abundant 
rainfall creates floods to carry the resultant sands 
into the valleys. The phenomena of the glacial 
epochs, not hitherto remarkable, owing to a paucity 
of land above the sea level, and to the heat pervad- 
ing the terrestrial surface, have now attained a 
potent and far-reaching influence. There is seen to 
occur at regular periods an extreme declination of 
the earth's poles in their relation to the sun, which, 
in effect, gives to one polar hemisphere a heated 
climate, and to the opposite hemisphere a corre- 
sponding age of climatic frigidity. Hence, when 
the northern pole of the earth has attained an ex- 
treme outward declination, a glacial age prevails 
upon this hemisphere; while the southern pole, 
necessarily at the same time undergoing its extreme 



An Allegory 151 

inward turn, finds its regions rejoicing in a mild 
climate. The earth appears thus to oscillate upon 
its orbit in such manner as to give one of the poles 
an inward turn with a mild climate for a period em- 
bracing many thousands of years, then follows its 
declination outward with a rigorous climate for a 
like number of years. During an epoch of the 
earth's extreme declination the pole projected from 
the sun becomes overspread with huge glaciers 
formed by accumulated snow and ice; and the 
primal mountains are thereby ground into soil, which 
the floods of a warmer age take up and distribute 
abroad. In this process the soil and minerals of 
many regions are commingled advantageously for 
the life and civilisation of a later time. The sum- 
mits of lofty mountains are thus torn asunder, and 
their debris conveyed to distant valleys and depres- 
sions ; the angular peaks are rounded off to the sem- 
blance of symmetrical hills, and the chasms left by 
volcanic forces are filled up and made into vales and 
lowlands. In the equatorial zones, not perceptibly 
affected by polar deviations and out of reach of the 
glaciers, the action of solar heat and of wind and 
rain appear sufficient for the required disintegration 
and levelling down of their mountain rocks. After 
this order, each of the polar regions in turn attains 
an incline toward the sun ; its summers are length- 
ened, its glaciers melt away, and many rivers event- 
ually dry up or are brought into narrower channels ; 
then, in due course, its decline from the solar lumi- 
nary begins and the other pole comes under these 
benignant influences. Toward the termination of 
this period of the earth's development its lands, 



15 2 Divinity and Man 

though still barren and washed by fierce torrents 
and broad rivers, begin to show conditions appar- 
ently favourable to a beginning of the lower forms 
of life. 

Eighth MetJielia7i Age — Origin of Life on the Earth 

Ittigurh : In the beginning of this age ethereal 
waves of elements and entities, functioned to germi- 
nate the primal life forms, are seen streaming forth 
from a distant reservoir to the terrestrial plane. 
These proemial energies, upon reaching earth, dis- 
tribute themselves broadcast throughout the lands 
and waters, and proceed to attract and assimilate 
substances necessary for their body organisms. In 
the processes of materialising their powers, such of 
the proemial arrivals as appertain to the vegetous 
order, or are capacitated to extract their nutrition 
for vital growth direct from material elements, serve 
as pioneers in the evolution of life, and following 
them are the intelligent moving entities, their para- 
sites. Thus we perceive how one incipient order, 
deriving or sustaining material life from surround- 
ing inorganic elements, supplies through its bodily 
growths the nutriment required by another order 
that develops bodies functioned for free and intelli- 
gent activities. During the more recent portion of 
the age under review the methods of physical devel- 
opment become more varied, showing a great num- 
ber of types and capacities of sustaining life; and 
it is noteworthy that the later generation of each 
kind displays an organic superiority over its prede- 
cessors. 



An Allegory 153 

Ninth Met he Han Age — Evolution of Life Forms 

Enonin : In the beginning of the ninth great age 
of the earth disturbances due to volcanic energy are 
of comparatively rare occurrence, and dry land is, 
in general, possessed of a height above the waters 
and a stability not hitherto possible. Animal life, 
although still confined to the simpler organisms, 
multiplies rapidly, and the diversities in physical 
structure constantly increase. By the middle of this 
age plant and animal forms have spread over every 
hill and plain, and the waters have likewise received 
a liberal diffusion of life. Plants of strange and 
vigorous growth produce their kind in the equatorial 
valleys, the hardier mosses and grasses flourish in 
high latitudes, while from some of the primal animal 
types there have been evolved large and active crea- 
tures that disport themselves in the forests, rivers, 
and seas. Vegetation and the inferior organisms are 
to be found more plentifully as time goes on and 
the soil is enriched for their sustenance, and in many 
localities animals of ponderous size flourish. In 
these ages the luxuriant vegetation and the numer- 
ous creatures of land and sea serve in their natural 
activities to absorb and reorganise certain superab- 
undant atmospheric gases and extraneous elements 
of the waters, and to coalesce and deposit them in 
terrestrial strata, thus fertilising it for the superior 
beings yet to come. Later on the atmospheric 
forces appear to adjust themselves harmoniously to 
the needs of plant and animal life, while mineral 
elements continue to be combined and deposited in 
such discriminate method as evinces their purpose 



154 Divinity and Man 

to be found and made use of by civilised beings of 
future time. 

Tentli MctJielian Age — First Mcgazoan Age 

IttigurJi : The phenomena of the periodical glacial 
epochs in the regions of the earth's poles now ap- 
pear as a noteworthy feature of terrestrial history ; 
taking an important part in devising the configura- 
tion of large areas of land, and exerting a portent- 
ous influence upon plant and animal life. The 
pressure of these great ice sheets apparently causes 
numerous volcanoes to burst forth upon the regions 
sustaining them, and concurrently therewith are 
subsidences of certain continents and islands, and 
the rising up of other domains from the depths of 
the sea. Land formations have not yet attained 
sufficient thickness and stability to hold them per- 
manently above the waters ; so that they periodically 
sink down, and then in time rise again, and alternate 
from sustaining the life peculiar to dry soil to a sus- 
tenance of creatures of the sea. The subsidence of 
a body of land into ocean depths effects an enrich- 
ment of its strata for the later support of plant and 
animal life, and also adds new varieties to its mineral 
deposits, to the end that the oftener a region has 
been submerged the more abundant are the re- 
sources which its formations contain. Subterranean 
and volcanic forces appear to manifest their greatest 
activity in the vicinity of whichever pole of the earth 
is undergoing the rigours of a glacial epoch ; which 
is a fortunate circumstance, in that terrene life being 
already nearly extinct in those regions, these activ- 



An Allegory 155 

ities cause only an insignificant amount of suffering. 
Moreover, the approach of a glacial epoch, and each 
subsidence and elevation of land formation con- 
nected with its phenomena, is ordinarily so gradual 
as to give facilities of escape or change of abode to 
the higher animal species, and thus few appalling 
disasters to life take place. 

Second Megazoan Age 

Enouin : A luxuriant growth of vegetation now 
obtains throughout every land with a favourably 
tempered climate, while gigantic animals abound in 
the rivers and great forests. Among the monster 
forms extant, the reptilian order predominates ; and 
many of its uncouth legions show a terrible activity 
in their persecution of other less powerfully organ- 
ised creatures, as well as of the more intelligent be- 
ings now in process of development. Marine life is 
also prolific of huge and voracious forms, which 
appear especially purposed to absorb certain super- 
abundant elements of the air and water, and to de- 
posit them along with their bones in preparation of 
the earth for nobler types destined to succeed them. 
Among the various kinds of animals inhabiting ter- 
restrial soil at the termination of this age none bear 
even a remote resemblance to man ; although the 
climatic conditions in many lands would apparently 
admit of his existence. 

Third Megazoan Age 

Ittigurh : Lands that hitherto were frequently 
submerged in the ocean depths have now acquired 



156 Divinity and Man 

greater stability and permanency, which appears as 
a result of continual solidifying of the earth's in- 
terior and a building up of surface strata from aque- 
ous and atmospheric elements. Certain equanimities 
have been attained in the solar and lunar influences 
that tend to climatic improvement, while apparently 
the declination of the earth's poles has not the ex- 
treme tension that was observable in earlier ages, so 
that the devastation wrought by glacial epochs is 
of lesser moment. The attractive influence of the 
moon, which, owing to its former nearness to earth, 
caused destructive tidal waves upon every seashore, 
and even produced significant undulations in the less 
stable land areas, is now, through the extension 
outward of its orbit, greatly diminished ; wherefore 
disasters from this source have practically ceased. 
As material conditions in general improve and op- 
portunities increase for a development of higher ani- 
mal types, the great reptiles are supplanted by less 
terrible creatures, and many of the larger denizens 
of the forests and plains are become extinct. By 
the end of this epoch of terrestrial time all the neces- 
sary conditions have apparently been attained for the 
materialisation of the peculiar entity that is to de- 
velop the human genera. 

Fourth Megazoan Age — First Anthropogenian Age 

Enouin : An interminable train of spiritual entit- 
ies appertaining to the primal human genera now 
descends from outer space to earth, and, seeking 
favourable localities, proceeds to the development of 
material forms. Like unto all forerunners of other 



An Allegory 157 

creatures we have seen, the forms produced by the 
early human species are of crude and lowly organisa- 
tion ; but every condition being propitious for them, 
they multiply and improve their status in nature 
with great rapidity. The several branches of the 
genera gradually spread forth over many lands of 
the earth, in some of which they prosper and in 
others meet with adversities ; and thenceforward 
through this age they are seen to be passing through 
various phases of their primary physical evolution. 
Now, in addition to the true human progenitors, 
there have also come forward several quadrumanous 
species that appear as abortive attempts to reach 
the superior type. In these records it is intimated 
that the progenitors of all mankind were, in the 
primal epochs of the genera, on a level with very 
humble creatures, and that their attainment of the 
estate held in modern time is a result of untold 
thousands of years of slow yet unceasing progress. 
Actuated by their incipient qualities of intellect, 
these primitive beings are found to continue onward 
in the fulfilment of their mission, attracting and em- 
bodying in each successive generation a distinctively 
higher order of soul entities. 

Second Ant hropogenidn Age 

Ittigurh: The primeval races of mankind, although 
occasionally suffering decimation in localities where 
sudden changes in the land surface or climate take 
place, or where savage animals abound, are seen to 
constantly improve in physical development, and 
their works to attain a higher skill. In his gradual 



i5 8 Divinity and Man 

upward progress man is approaching a form that 
in comparison with other creatures of the time is 
highly organised, and his intelligence is attaining an 
acuteness that inspires the lower animals with fear 
and aversion to his presence. The tropical forest is 
his chief habitat, and, with numerous natural ene- 
mies on every hand, he only succeeds in protecting 
himself and offspring through superior agility and 
cunning. His quadrumanous affinities are especial 
objects of his dislike, which antipathy appears as if 
designed to prevent his amalgamation with inherently 
inferior creatures — even while his surroundings and 
methods of subsistence are similar to theirs. He is 
seen in course of time to persecute and aid in the 
extermination of inferior types and offshoots of his 
own race, apparently through an instinct that the 
chasm between man and animal will thereby be 
widened and the more efficient of his kind be per- 
petuated. 

Third Ant Jiropogenian Age 

Enouin : The truly destined human species have 
now become structurally separated from the quadru- 
mana, to which they were hitherto closely allied, but 
still maintain the ferocious instincts, which is a neces- 
sity in their disputes with other creatures. Different 
racial types that live in near proximity to each other 
are prevented from an admixture of their blood by 
pronounced structural differences and clannish fan- 
aticism. Their mutual prejudices lead to an elimin- 
ation of many primal tribes, but, as the inferior in 
intellect are the chief sufferers, the progressive spirit 
of the race evidently is enhanced thereby. Man, in 



An Allegory 159 

this age, shows great physical prowess, and is able 
to prevail against his many foes ; but in intellect he 
is still poor, and his habits in general are not far re- 
moved from those of the higher apes. Toward the 
close of the age, however, he shows a disposition to 
employ artificial methods in securing food and pro- 
tection from the climatic elements, and coincident 
therewith is a perceptible diminution in his animal- 
like qualities. In the progressive development of 
man, as with the lower animals, those individuals 
and races of an inferior general utility in nature are, 
by one means or another, eliminated, particularly 
when the locality they inhabit is in demand by 
others of a superior organisation and greater utility. 
Thus it appears that when two races of men or 
species of animals pursuing like methods of subsist- 
ence come to inhabit the same region, the one of in- 
ferior energy or fitness eventually gives place to its 
more eligible competitor. 

Fourth Anthropogenian Age. First Epistemian Age 

Ittigurh : Man has now extended his habitat 
throughout every favourably conditioned land, and 
his various races and innumerable tribes have begun 
to array themselves in martial order and to serve 
under the leadership of the strong and the wise. 
He shows increasing mental power, his activities 
being prompted by a fair capacity of reasoning, 
while his various artificial works, and also the rudi- 
mentary language in vogue, are constantly improved 
upon. Abortive and ill-favoured offshoots, or re- 
versions to the quadrumanous form, are persecuted 



160 Divinity and Man 

and destroyed in such fierce earnestness as to make 
it appear that extermination of the inferior is an in- 
stinctive carrying out of certain fixed designs in 
nature, having in view a widening of the gulf be- 
tween man and animal. The much belated and 
retrograde branches are no longer permitted to pass 
the transitional stage from ape-like to true human 
form ; they are ruthlessly cut off by their more ad- 
vanced brethren as if to completely eradicate such 
reminders of the humble origin of the race. At a 
later period man is seen to gain rapidly in the intel- 
ligence of his movements, meanwhile showing a 
greater skill in the construction of his habitations and 
in the manufacture of utensils and weapons. A 
more aggressive disposition is also noticeable in every 
tribe, and with the destructive weapons now em- 
ployed many sanguinary wars are taking place. 

Second Epistemian Age 

Enouin : There are now to be seen among men 
evidences of a dawning religious sentiment attended 
by the institution of crude methods of worship. The 
objects of adoration comprise the less comprehensi- 
ble phenomena in nature, which are interpreted as 
manifestations of spiritual agencies ; but, in some 
instances, certain animals, plants, or material sub- 
stances are paid religious homage. Through the 
immaturity of human language, abstruse thought or 
true spiritual perceptions cannot be effectively ex- 
pressed, and as a result misleading religious doc- 
trines are brought into existence which cause the 
devotions to be turned chiefly to matters of formal 



An Allegory 161 

and external import. Individuals, under the in- 
fluence of the inherent or spiritual instincts, are dis- 
posed to worship the esoteric or underlying Divinity 
in nature, but find themselves hindered by teachings 
in the character of misconstrued or imperfectly ex- 
pressed inspiration. These teachings are seen to 
cause man's normal inspiration to be ignored, and 
to establish in his mind a confused and superstitious 
faith in assertive dogmas. The more advanced races 
are now sending forth emigrant hordes into the lands 
not yet populated, as well as to those regions in- 
habited by tribes that can be overpowered. Many 
of these migratory bands perish through entering 
unfavourable climates or territories claimed by strong 
and hostile tribes ; but others are successful in found- 
ing new communities and in initiating a primitive 
commerce. 

Third Epistemian Age 

Ittigurh : Wars between the various tribes and 
families have become more prevalent with the ad- 
vance of human knowledge and industry, a note- 
worthy result of which is a beginning of geographical 
lines separating the naturally divergent branches of 
the race. In the earlier stages of the genera we oc- 
casionally observed racially divergent tribes occu- 
pying the same territory ; and during subsequent 
periods they lived in close association without seri- 
ous conflict ; but now, with their natural animosities 
augmented by religious fanaticism, they are con- 
tinually harassing one another. The weaker people 
of such localities, when not enslaved or exterminated 



1 62 Divinity and Man 

by their antagonists, are eventually forced to migrate 
to a new territory, or to join with some racial branch 
to which they are allied through inherent qualities. 
Toward the end of the age each continental domain 
is possessed of its dominant race, which is carrying 
on a persistent struggle in an effort to eliminate all 
strange-featured men and to secure the land to its 
own posterity. 

Fourtli Epistemian Age — First Anagrian Age 

Enonin : During the ages since their primal advent 
upon earth the different races of mankind have fol- 
lowed similar lines in their physical development, 
and have also shown a disposition to approach a 
common intellectual status. Certain differences in 
the inherent or spiritual character of these races are 
responsible for an antagonism that makes them per- 
petual enemies ; but we also find between advancing 
and retrograde tribes of the same race animosities 
that lead to desperate conflicts. In the epochs of 
their earlier history we saw that the races were re- 
strained from any extensive admixture of blood 
chiefly through their pronounced dissimilarities 
within bodily proportions; but because of a tend- 
ency of all members of the genera toward certain 
physical and intellectual perfections they have ap- 
proached so nearly the one ideal that only different 
languages and national and creed prejudices now 
keep them from an unpropitious interblending. In 
certain territories, so situated as to be difficult of 
defence, and which happen to possess desirable re- 
sources, there are seen to be frequent incursions, 



An Allegory 163 

with fierce and tragic wars, which occasionally result 
in the conquering and enslaving of one tribe by an- 
other. In such lands it usually happens that the 
advantages of locality and resources are neutralised 
through the creation of an unstable and disloyal 
mixed population, which, from want of cohesion, 
can be easily conquered and overrun by an enemy 
whose armies are impelled by the determined ardour 
and fealty characteristic of men of a true racial 
lineage. 

Second A nagrian Age 

Ittigurh : The surface strata of the earth have now 
attained great thickness and, therefore, a capacity 
to endure, for long periods of time, erosion from 
aqueous and atmospheric elements as well as the 
effects of subterranean agencies. Whereas in former 
ages, when instability of the continental areas caused 
many cataclysms, or seismic disturbances, enforcing 
extensive migrations, there has now been attained 
such increased durability of earthly strata as to afford 
mankind the advantages coincident to permanency 
of abiding-place. It is worthy of note that amongst 
the lower animals the earlier tendency toward huge 
body-growths has been changed in favour of a 
diminution in size and the attainment of a graceful 
moulding of physique, accompanied by a higher 
phase of intelligence. The various branches of the 
human family appear to have achieved a fair degree 
of advancement during this age, but no particularly 
striking events are placed to their account in these 
records. 



164 Divinity and Man 

Third Anagrian Age 

Enouin : Each race and nation now appears to be 
strongly imbued with a desire to secure to its pos- 
terity a great extent of territory, and to expel from 
its vicinity those regarded as aliens or enemies. 
There is to this end an eager struggle going on, the 
union of racially allied tribes and the development 
of centres of population from whence emigrants 
radiate forth for discovery and conquest. A region 
that the modern chart designates as Western Europe 
sustains the primitive Aryan tribes, and other do- 
mains shown as Asia Minor, Eastern Asia, and 
Central Africa, respectively, are peopled by the pro- 
genitors of the Shemites, Turanians, and Ethiopians. 
From these strongholds the migratory clans go forth 
and possess themselves of whatever territories and 
islands they are able to reach and subdue. The race 
centres thus generalised, however, do not necessarily 
embrace the actual localities connected with the 
primal evolution of the ancestors of their people as 
here presented ; since migrations, conquests, sub- 
mergences in sea and lake, and glacial epochs have, 
in turn, devastated vast areas and destroyed or 
scattered their inhabitants abroad. There have 
been, it seems, some exceptional instances when 
epochs of destruction caused the primal inhabitants 
of a territory to migrate to distant parts, where 
they perpetuated their race until, in process of 
time, the former home land was fit for reoccupa- 
tion ; then, being strong and able to repel foreign 
invasion, they returned and possessed the home of 
their ancestors. 



An Allegory 165 

Fourth Anagrian Age — First Agathian Age 

Ittigurh : With an increase in population in the 
several great racial strongholds of the time we now 
review, there are repetitions of the migratory meth- 
ods pursued by their ancestors in past ages, which 
result in conquests of distant territories and the 
founding of new nations. These activities are fre- 
quently attended by sanguinary battles, and many 
weak and inferior tribes meet with destruction. 
Among the conquering nations there appears to be 
a hopeful advance in the rudimentary forms of 
learning, but the spirit of turbulence and robbery is 
still far stronger than that of patient industry. Oc- 
casionally there is to be seen a great conflict between 
two nations of different racial type in dispute over 
territorial possessions. The stronger people event- 
ually subdue the weaker and either expel or enslave 
them ; or possibly amalgamation follows, modify- 
ing original physical appearances and mental traits, 
and creating an intermediate or sub-race. Certain 
chastenings are observed to apply to tribes and na- 
tions, as with individuals and families, whereby an 
elimination of those of lesser strength and wisdom is 
effected. These influences operate in time of peace 
to bring terrible penalties upon evil-doers, — who are 
shown to be very abundant with primitive mankind, 
— and thus the race is constantly advantaged and 
improved through being shorn of its incompetent 
and vicious elements. 

Second Agathian Age 

Enouin : Man is now possessed of such effective 
means of defence against predatory animals that 



166 Divinity and Man 

they have ceased to be seriously considered by him 
as enemies to be feared and avoided. He displays 
remarkable craftiness and skill in ensnaring the ani- 
mals that give him food and clothing, and, through 
his persistent destructiveness in this respect, many 
defenceless species are becoming extinct or are 
domesticated to his service. The variety of his 
tastes having greatly increased, much time is now 
given to domestication of plants and animals to aid 
in his sustenance, and ambition urges him to prepa- 
ration of better implements for the chase and for 
war. It appears as a feature of the present stage of 
human development that tribes and nations having 
the greater range of domain, and with numerous 
foes, become the more formidable and expert in 
warlike tactics, while such racial fragments as exist 
upon islands or isolated territories, with no strong 
predatory enemies to bestir their energies, perpetuate 
less vigorous qualities. There are now seen to take 
place effective alliances between many of the larger 
continental tribes, the formation of great armies, 
and an evoking of the patriotic and loyal spirit 
destined to shape political systems and national 
institutions. 

Third A gat Man Age 

Ittigiirh : The restraining influences hitherto no- 
ticeable in man have been, as a rule, confined to 
his instinctively discretionary and superstitious quali- 
ties, but now truer religious sentiments and doctrines 
profitable to the race, from an intellectual point of 
view, are making their appearance. Sages possessed 
of clear and consistent ideas of world creation and 



An Allegory 167 

the destiny of the soul have appeared in each of the 
greater races and nations, whose mission is to cult- 
ivate refining social influences. Some of these sages 
base their doctrines upon meditative reasoning and 
natural inspiration, and substitute soul-felt contrition 
for the purchased conjurings of priest or shaman. 
Among the more advanced elements of each tribe 
the occupation of shamans and mystic healers is dis- 
appearing, while that of priestly conservators of his- 
toric legends and beliefs is becoming more important. 
The superior members of this newer order of priest- 
hood, as disciples of the sages, are observed to make 
earnest endeavours to enlighten the people and ex- 
tricate them from barbaric superstitions and injurious 
practices. These favourable religious methods are, 
however, of short duration, the true philosophy re- 
peatedly being thwarted by an overwhelming sens- 
uality that renders men incapable of embracing the 
inner truths, and fills them with opposition toward 
any entirely chaste teachings. The true sage and 
philosopher, under stress of popular whims, is 
obliged to disguise inspired truth with symbol and 
metaphor, which an obsequious later priesthood 
come to interpret in whatever way best suits their 
own designs or those of their patrons. Many forms 
and ceremonies are being attached to divine worship, 
some of which are of a sanguinary and revolting 
character; and thus religion, though revived and 
partially purified at certain intervals by spiritually 
inspired men, appears disposed to relapse into all 
the brutalities and follies that were attached to it in 
ages of the past. The causes of these persistent re- 
lapses in man's intellectual career would seem to be 



1 68 Divinity and Man 

primarily due to the immaturity of certain organs 
of his brain requisite for the expression of spiritual 
sentiment ; and, secondarily, to the warlike turbul- 
ence which frequently destroys all great productions 
and kills off or discourages progressive leaders and 
teachers. 

Fourth Agathian Age — First Ajitanian Age 

Enouin : According to the records now presented, 
the configuration of the terrestrial lands, and the 
forms of plant and animal life have in this age a 
near resemblance to their modern estate. Various 
eccentricities in the earth's orbital movements that 
formerly caused irregularities in the seasons, as well 
as subterranean commotions, have given place to 
oscillations so accurately adjusted that even glacial 
epochs show but a trace of the rigours that accom- 
panied them in ages of the distant past. This 
beneficent state of nature is so general upon earth as 
to favour a rapid increase in the numbers of human- 
kind. Furthermore, some of the advanced tribes 
have so improved the methods of their civilisation 
that thousands are able to exist in comfort upon 
lands where formerly hundreds could barely sustain 
themselves. Each continent has its progressive na- 
tions, with great cities and populous states, and 
also its barbarous tribes, haunting the uncultivated 
forests and desert wastes. Although no especially 
noteworthy achievements are on record for the age 
here given, it is evident that humanity in general is 
steadily approaching a higher order of intelligence, 
while an increasing number of teachers and rulers 



An Allegory 169 

are found disposed to resign selfish pleasure in efforts 
toward furthering the welfare of those under their 
influence or control. 

Second Ajitanian Age 

I Uigur h : There are in evidence within each race 
under our present view two classes of men with dia- 
metrically opposite tendencies, the one of which is in- 
dustrious and progressive in whatsoever contributes 
to human betterment, while the other is improvident, 
vicious, and active in destroying industrial resources, 
beneficent inventions, and the ideals of learning. 
With a prevalence of the former class there are peace, 
plenty, and constant additions to all the achieve- 
ments of civilisation ; with an ascendancy of the other 
class there ensue turbulence, poverty, and vice. 
Through the methods of these two classes there are 
at this period many tribes, progressive in rudiment- 
ary civilisation, but, coming under the blight of a 
destroying horde, the scenes of their promising 
efforts are transformed into barren wastes. Such 
destroyers of beneficent works appear at times in 
the character of armed savages from the uncult- 
ivated wilderness ; but, as a rule, they are produc- 
tions of morbid conditions within the more civilised 
races of the time. These morbid conditions, in 
many cases traceable to retrograde religious and po- 
litical systems, while reducing the national strength 
and serving to invite the foreign destroyer, also, at 
the same time, create fit men for armies to invade 
and despoil others. The vicious elements of man- 
kind continue so persistent in their activity that, at 



1 70 Divinity and Man 

the termination of the age, and notwithstanding the 
bounteous display on every hand of Nature's re- 
sources, civilisation, in some respects, is no more 
advanced than at its beginning. 

Third Ajitanian Age 

Enouin : The age now before us is remarkable for 
the coeval development of four distantly separated 
civilisations, each of which maintains a peculiar dis- 
tinctiveness in architecture and in religious ideals 
from the rest of the world. These contemporane- 
ous races are divided from each other by seas and 
deserts, or by forests infested with savages, thus 
making it appear that each is an independently spon- 
taneous evolution from the primitive and barbaric 
to the more enlightened and cultured estate. They 
consist of the purest types of the Aryan, Shemite, 
and Turanian families, and their empires are situate 
in Southern Europe, Asia Minor, Northern Africa, 
and Central America, respectively. Their advanced 
systems continue to flourish until near the end of 
this age, when each appears to be overshadowed by 
evil social conditions that inaugurate an era of de- 
cay. Concurrent with the decay of these chief cen- 
tres of civilised life is an upbuilding of several new 
empires within regions hitherto the hunting-grounds 
of savages. A thought suggested by these records 
is that the tardy establishment of uncorrupt religious 
and political systems has been due, in part, to an 
excess of racial varieties on earth, or to their wide 
separation along the course of evolutionary progress. 
For we have frequently noticed that the superior 



An Allegory 171 

races are brutalised in their contact with inferiors 
through the cupidity of covetous passions which 
give a constant disposition to rob, demoralise, and 
enslave. Had the backward tribes been cut off 
more thoroughly during the earlier periods, thereby 
effecting a general equality in the perpetuated ele- 
ments, it seems a feasible proposition that mankind 
would have sooner attained a truly inspired and con- 
scientious system of religion and government, 
through a reliance entirely upon honest individual 
effort for happiness in life. 

Fourth Ajitanian Age — First Sajanian Age 

Ittigurh : The face of material nature is now of a 
goodly aspect, such as was never before so generally 
prevalent, while man has attained a comelier form, 
and manifests a higher order of intelligence than has 
characterised him in the past. Now, in the begin- 
ning of this age, which is seen to be contemporane- 
ous with the early traditional history of modern 
man, many remarkable changes are taking place 
within the populous centres of each of the leading 
races. Its intermediate centuries are noteworthy 
for invasions, conquests, and the interblending of 
races and religious ideas. While some civilisations 
are destroyed during these events, there is effected 
the awakening of a progressive spirit among many 
tribes that were hitherto in a state of savagery, and 
who now proceed to the upbuilding of consistent 
and substantial religious and political institutions. 
Towards its close there is seen the rapid develop- 
ment of enlightened power among Aryan tribes of 



17 2 Divinity and Man 

Southern Europe and Central Asia, among Shemite 
tribes in Asia Minor and Egypt, and among Tura- 
nian tribes in Eastern Asia. The principal achieve- 
ments of each of these civilisations are shown to 
have been transmitted to the world of present time. 
And now, Jebriel, having so followed thy world's 
history down to modern conditions, we are prepared 
for other scenes ; even though there remain here 
many features and themes for reflection that we 
would gladly pursue into details if time permitted. 
According to the information these records have 
furnished, we are led to infer that all the planets of 
your system are not maintaining coeval phases of 
surface development with the earth, nor are they 
possessed of inhabitants enlightened as those we 
find here. We have to suppose the more distant 
planetary bodies, which are visibly of greater dimen- 
sions than the earth, are yet in the excessively heated 
and turbulent stages of chemical assimilation, the 
general system being designed for all the planets to 
constantly approach the sun, while each of them in 
turn, when within a certain radius of the solar in- 
fluence, will derive a sufficiency of light and heat 
and in every respect find itself prepared to sustain 
life. In following this theory, we find the planets 
as they draw inward upon their orbits, one by one 
passing through the life-sustaining zone of solar in- 
fluence, and that eventually they will enter and be 
absorbed in the body of the sun. Hence, we may 
surmise that Mercury, and possibly Venus, have 
already arrived so near the sun as to have ended the 
existence of material life upon their surfaces; and 
that the earth is now amidst the inhabitable solar 



An Allegory 173 

influence, with the planet Mars just entering its out- 
skirts, while those bodies from Jupiter outward and 
presenting a molten or distended appearance are as 
yet far off from the life-sustaining era. 

Jebriel : That which has been portrayed to you is 
a very brief abstract of a special branch of learning 
here which would require many years to master in 
detail ; but I dare say you will be able to fill in all 
gaps betwixt these gleams of our planetary and 
terrestrial history, and so obtain a fairly correct 
estimate of the actual course of events. The time 
from the first Anthropogenian age till now may 
seem very long for the development of humanity to 
its existing perfections, but when it is considered 
that its primal genera began as the lowest proto- 
plasmic life, and from this humble basis evolved up- 
ward to present civilisation, there is no cause for 
wonderment. It has also to be borne in mind that 
the earth's surface was not prepared for enlightened 
man greatly anterior to his actual appearance ; then, 
allowance must be made for difficulties in overruling 
the passions and prejudices that ever oppose them- 
selves to the innovations of progressive thought. 
It is not so very long since the most enlightened of 
human societies thought it proper to destroy all 
innovative or exceptionally progressive thinkers. 
This policy was so strictly enforced in the earlier 
ages of intellectual man that no individual could 
display esoteric or inspired wisdom without exciting 
the superstitious malice of his brethren, and thereby 
placing his life in jeopardy. It may be questioned 
whether the earlier progenitors of the race should be 
designated as belonging to human-kind, seeing that 



174 Divinity and Man 

there is so little, physical or mental, to connect 
them with modern man. Perhaps a better plan of 
reading the record would be to assume the soul 
genera of mankind as arriving at a much more recent 
date and engrafting itself upon one of the quadru- 
manous species, thereby beginning to evolve the 
superior form. As the impressional photophonic 
diary I am taking will give fairly accurate details of 
our research to inhabitants of the lower world, 
whenever I have opportunity to transmit them ; 
and, as it seems not fortuitous for mortal man to 
receive distinct intimations of the more intricate 
processes in nature gratis, or without strenuous 
effort on his part, I propose that we leave for private 
discussion these more abstruse features of astral 
history lest they prematurely disturb the philo- 
sophy that now obtains on the material plane. Let 
us now betake ourselves to the conservatorium of 
prognostication and prophecy for the material 
world. 

SCENE II 

A VISION OF THE EARTH'S FUTURE 

The Nobler Civilisation of a Future Age 

Enouin : The prophecies herein recorded indicate 
that through an intelligent system of rendering aid 
to certain of the retrograde tribes of mankind there 
will, in process of time, rise up new and unique 
nationalities in regions now inhabited by lowly 
savages. They show that many territories and 
islands, at present only noteworthy for the degraded 



An Allegory 175 

state of their inhabitants, will become centres of 
commercial prosperity and of intellectual culture. 
The alien castes and race fragments resident in 
populations with whose social and political methods 
they are at enmity will eventually be attracted to 
other lands, the people and customs of which are 
congenial or assimilative to them. Thus will they 
be changed from the position of sordid interlopers, 
or a despised subject people, to free and self-sacri- 
ficing citizens, urged by a patriotic and loyal spirit. 
And the missionary propagandists, so eager to im- 
pose their religious beliefs upon the weaker tribes 
regardless of any afflictions they may actually entail, 
will in time perceive that the creed possibly bene- 
ficial to men of their own race and civilisation may 
be wholly unsuited to people of another lineage and 
intellectual status, and be led to devote themselves 
to teaching nobler ideals and the industrial virtues 
and not a dissension-breeding doctrinal code. The 
greater nations of the earth, while continuing to 
perpetuate their present racial qualities and some of 
their time-honoured customs, will wholly cease to 
war upon each other, and benevolent and reasonable 
methods will everywhere prevail. Among every class 
of men the traits generally conceded as admirable 
and beneficent will supersede the repulsive and dis- 
orderly. Fewer premature deaths will take place, 
and it will be universally understood that the birth 
of offspring should be under conditions that attach 
no heritage of evil propensities. Literature will be 
improved to the highest degree of excellence, and 
all such productions of present time as impart false 
views or pander to base passion will be entirely 



17 6 Divinity and Man 

eliminated. Every youth will be trained to the 
strictest virtues and educated by rapid and effective 
processes, while none will be found to have reached 
the age of maturity without qualifications for hon- 
ourable pursuits. The various races and nations 
will have definite and equitable adjustments of terri- 
torial boundaries, each being permitted to evolve a 
civilisation in accord with inherent instincts and 
local conditions, while between even the most di- 
verse of these nationalities there will be found no 
hatred or jealousy. The racial varieties of mankind 
and the differentiation in architecture, ceremonial 
forms, and manners will become even more pro- 
nounced than in the present time ; wherefore, travel- 
lers from one nation to another will continue to 
experience interest and enthusiasm through the 
newness and novelty of scenes that greet their vision. 

The Religion of the Millennial Epoch 

Ittigurh : In the transitional period preceding the 
true millennial era on earth, there will appear gifted 
seers and sages proclaiming doctrines based upon 
inspired truth, and so delineated as to be applicable 
and intelligible to every class and condition of men. 
As skilled material philosophers, through study of 
the visible firmament, earth strata, or of natural 
phenomena, are able to give estimates and forecasts 
concerning the movements of distant celestial bodies, 
deductions as to certain phases of the ancient world, 
and climatic and other events ; so, likewise, will 
there come forward true spiritual philosophers or 
prophets, who, under the exaltation of a discerning 



An Allegory 177 

inner faculty, will be able to transcend physical con- 
ditions and derive from invisible spheres principles 
suitable for a religious guidance of their brethren. 
The labours of such master minds will eventually be 
crowned by the establishment of a religious system 
so consistent with scientific reasonings, and so satis- 
fying to the spiritual consciousness, that men of 
every intellectual rank and racial lineage will become 
its adherents. The divers creeds of the present time 
will unanimously accept the doctrinal basis of this 
universal religion, — from the general principles of 
which no exceptions can be taken, — though various 
ceremonial forms may still be maintained by them 
because of cherished traditions and other localised 
or peculiar influences. This supreme doctrine will 
delineate the essential truths of the material and 
spiritual universe and in terms satisfactory to every 
intelligent mind. All cumbersome or misleading 
ceremonials will be eliminated from divine worship, 
these being supplanted by more intelligible forms, 
interconnected with a rational and moral course of 
instruction that will suffice as an unfailing guide to 
the human mind throughout its earthly career. This 
happily designed religion will fortify man with an 
acute perception of moral principles, afford restraints 
from all thought or action detrimental to the soul's 
spiritual growth, and inspire and animate the mind 
for every emergency in life. 

Termination of Life on the Earth 

Enonin : Incarnate life being dependent for lineal 
perpetuation upon incipient spirit entities that reach 



i7 8 Divinity and Man 

the earth from a central resource in distant space, it 
follows that the animal world is primarily governed 
by whatever power impels this inflow. The birth 
rate is necessarily reduced by any check applied to 
an impulsion or attraction to earth of these entities ; 
and this event providentially happens to each species 
of life as the peculiar resources necessary to its ma- 
terial sustenance are exhausted, or other more eligible 
forms come forward to take its place. In conformity 
with this provision it is ordained that when the end 
of the life-sustaining epoch of earth draws near 
there will ensue a diminution of inflowing germinat- 
ive elements and entities, followed by a noticeable 
sterility among the various species ; so that, one by 
one, the living genera will disappear from the ma- 
terial plane. When, in the process of events, the 
final elimination of life from earth begins, human- 
kind will be first to succumb ; then, in turn, the su- 
perior animals, the humbler creatures, and vegetation 
will perish, and the surface of this now populous 
planet will be left a barren waste. The closing era 
of mankind's career, though necessarily fraught with 
certain pathetic features to observant minds, will 
have certain very interesting spectacular effects of 
solar phenomena, and also wondrous scenic beauties 
in nature, tending to inspire and spiritualise human 
thought. While the diminution in numbers pro- 
ceeds, enlightenment and culture will yet be sus- 
tained through the abundant treasures left by 
colossal civilisations of the millennial era. The in- 
telligent remnants of once mighty nations will, 
during this age, view with profound veneration the 
monumental relics extending over every land of the 



An Allegory 179 

earth, fully realising that such glorious works can 
never be repeated. Hence, their aspirations, in- 
stead of being directed toward material effort or dis- 
covery of new spiritual truths, will find solace in an 
incomparable literature and in the utilisation of the 
abundance of every art and science left by their 
vigorous and productive ancestors. As the end of 
this age draws near all nations will grow weaker in 
numbers until a mere tribal remnant of each is left ; 
then these will become sterile and realise that no 
more ingerming entities are upon the earth to give 
them posterity. These last members of the race 
will find a certain compensating pleasure for their 
loneliness in beholding the peculiar grandeur dis- 
played in natural phenomena, due to the near vicinity 
of the sun, and in contemplating their strangely ap- 
pointed mission in bringing home the rear legions of 
earth's endowment of human souls. 

The Disintegration and Ending of tlie Material World 

Ettigurh : The term during which the earth shall 
be maintained as an individual member of the solar 
system has its definite limits in universal law, so 
that when the Methelian ages allotted to its func- 
tions in nature have run their course, material dis- 
solution will take place. In the earlier ages of its 
decay all internal fires will be quenched and waters 
that now subsist as rivers and seas upon the ter- 
restrial surface will sink into the cavernous interior. 
Then will earth for a time move dead and barren 
upon its orbit, a mere framework of the once pro- 
lific world, until, through an inward attraction on a 



i8o Divinity and Man 

constantly shortening orbit, it eventually reaches 
the sun, and, together with its attendant, the moon, 
ends its identity in his ample proportions. While 
universal laws exist providing against sudden or pre- 
mature annihilation of this planet, there is, never- 
theless, an appointed time when it must be brought 
into a cataclysmic collision with the great central 
luminary. 

Now, by these prophecies, Jebriel, thy theory is 
become more clear that planetary matter was origin- 
ally ejected from the sun and sent rotating through 
space. The matter constituting every planet of the 
present system was thrown off during the one heroic 
period of these solar activities. This matter, being 
distributed toward the outer limits of the solar in- 
fluence, gathered into compact masses and began 
moving upon orbits about the sun. During the 
earlier stages of planetary formation certain centri- 
fugal energies of the sun seem to have exceeded 
those of a centripetal nature so that the planets con- 
tinued to move outward into space ; but eventually 
these two forces became equallised, either through 
changes in the rotation of the solar mass, or a 
diminution of his radiating elements, and for a time 
the planet masses held themselves steadily at fixed 
distances from their governing source. Then the 
centripetal forces gained ascendancy over the centri- 
fugal, and the planets began to be drawn toward the 
suns in their orbital movements. The continuation 
of this process must, therefore, eventually bring the 
planets one by one back into the solar mass, from 
whence, after being reduced to primal dust and 
vapour, their substance will again be repelled out- 



An Allegory 181 

ward and formed into new planets. It is when the 
planets are approaching the sun that they enter a 
zone of his radial influence favourable to life forms, 
and after passing the inner limits of this zone life 
comes to an end. 

Jcbriel : Your method of reading these records 
and the deductions you offer are interesting indeed, 
and although, in the main, true to lines followed by 
certain of our schools of learning, they disclose 
some new and novel features that we may profit by. 
Now that we have explored, in brief, the records, 
we are prepared for our descent to the material 
planes. 

SCENE III 

RESEARCHES UPON THE MATERIAL WORLD 

Ethiopia 

Enouin : The material realm now appears before 
us as a constantly broadening expanse of lands and 
waters that attain more interesting features with the 
nearness of our approach. The perfected details 
of nature's materialised forms become, under our 
closer view, a truly delightsome study ; and now we 
realise that the terrestrial surface is fully qualified 
to supply the magnificent history it has been our 
good fortune to review. But, Jebriel, you have 
brought us to a strange, wild region, whose people 
are in a very early stage of civilisation. These pe- 
culiar people are given to barbaric orgies, and show, 
moreover, a want of intellectuality in their methods 
certainly not in keeping with the present age of your 



1 82 Divinity and Man 

planet. Closer observation reveals them beset by 
ruthless enemies, the unprincipled members of 
stronger races, who either barter them for deadly- 
weapons and intoxicants or pillage their towns out- 
right and carry the helpless inhabitants into slavery. 
There are a few other strangers among them for mis- 
sionary purposes, seeking to implant new customs 
and the religion of civilised lands. The native race, 
though ill-favoured and humbly placed in the march 
of civilisation, appears as yet endowed with the es- 
sential elements of physique and basic powers of in- 
tellect to make it, at some future time, great upon 
the earth ; but at present its achievements are too 
meagre to deserve our extended criticism or study. 
Jebriel : This land is known as Central Africa, 
and its tribes hold a very lowly position among the 
nations of earth. Its people have probably suffered 
greater wrongs through foreign invasion and tyranny 
than you would deem possible in our modern world ; 
it is only recently that they have been anywhere 
recognised as deserving the simplest of human 
rights. Vast numbers of this benighted race have 
been dragged from their homes and sold like mere 
animals in distant parts ; and though this evil prac- 
tice has been suppressed by mutual consent among 
the superior governments, they are yet extensively 
preyed upon by unscrupulous merchants and by the 
armed forces of both civilised and barbarous nations 
encroaching upon their defenceless borders. There 
are indications, however, that the legitimate enter- 
prise, as well as the philanthropy, of all enlightened 
nations will soon be so intelligently dispensed in this 
part of the world that its inhabitants will be placed 



An Allegory 183 

upon a new footing and imbued with the true spirit 
of progress. 

Arabia 

Ittignrh : There is a land of broad deserts, inter- 
spersed with occasional fertile tracts that are well 
cultivated and filled with the habitations of a comely 
race. Its cities contain many large temples dedi- 
cated to worship under the Mohammedan system. 
This is evidently a spirited and warlike people, and 
very strict in observance of the rites and ceremonials 
connected with their religion. The noteworthy 
features of their religion are fastings, sacrifices of 
domestic animals, and the making of long and toil- 
some pilgrimages. These people belong to a race 
that apparently was once great among the nations, 
but through lack of some essential quality were dis- 
tanced by others in statecraft and the truer methods 
of progress. Their picturesque mode of life — cara- 
vans of singular looking animals, religious severities, 
and impetuous ardour in any cause involving personal 
liberties or the tenets of the established faith — fills 
us with a desire for a more intimate acquaintance 
with them ; but their deficiency in advanced intel- 
lectual pursuits and benevolent ideas necessarily 
renders a longer stay here profitless to our mission. 

Jebriel : This region is of historic renown among 
men, since 't is here that many accredit the begin- 
nings of human civilisation. The present inhabitants 
are not prosperous, yet they maintain a compar- 
atively advanced theological system, and, withal, are 
a people of courageous temper and ready wit. A 
majority of the Hebraic family, who constitute the 



1 84 Divinity and Man 

more intellectual branch of these people, are dis- 
persed throughout many foreign lands, presumably 
as a result of sectarian quarrels and the failure of its 
leaders to improve their theological system or to in- 
culcate principles essential to national citizenship. 
Until some peculiar event or patriotic impulse shall 
cause the return of these errant legions to their 
brethren, there is small chance of a revival of the 
ancient prosperity and glory of the race. 

Eastern Asia 

Enouin : Our vision now rests upon a broad do- 
main with fertile vales and plains that give susten- 
ance to vast numbers of human beings. The race 
we find within this great expanse of territory is di- 
vided into several nationalities, of which the greater, 
or Middle Kingdom, maintains a highly organised 
though seemingly decadent civilisation. In the 
prevailing creeds of this race are found many in- 
spired and philosophic truths, but intermingled 
therewith is much that partakes of misleading and 
purposeless formality. An all-pervading lethargy 
in spiritual concerns appears to have settled upon 
the people, reminding us of some of those by-gone 
epochs of the astral records ; and showing that after 
the sages had supplied a goodly heritage of teach- 
ings, a slovenly or corrupt priesthood allowed the 
precious truths to be lost in the mazes of an out- 
grown language or literature. Theology here has 
become so burdened with costly ceremonials, and 
its priesthood so deteriorate, that the more educated 
men are wont to look upon it with contempt, and 
only perform the ceremonies because of the demands 



An Allegory 185 

of custom. Within this ponderous empire the con- 
dition of woman seems deplorable, the notable evils 
affecting her being illiteracy, the binding and crip- 
pling of feet, and marriage by parental arrangement 
or barter. The coast line is found to have been 
invaded by a fair alien people, who, while bringing 
political and religious influences that ought to have 
a reanimating effect upon the natives, seem, in 
reality, to produce the opposite result. Although 
commerce with other nations is shown to have de- 
veloped remarkably since these aliens came, their 
presence is withal a heavy tax upon native energies, 
because the conditions of trade and shipping place a 
disproportionate share of profits in foreign hands. 
This fault cannot be properly charged to the for- 
eigner, even though he has used force of arms in 
establishing his relationships here ; for the laws of 
the country are such that many resources within the 
national domains lie dormant, while the people buy 
materials of foreign production. The want of far- 
seeing statesmen, and of a sentiment among the peo- 
ple favourable to breaking through certain venerated 
customs that have become obstacles to normal pro- 
gression, have already brought grievous sufferings 
to the nation, and, unless a new intellectual animus is 
engendered, disastrous invasions and internal revol- 
ution may safely be predicted. Upon the northern 
coast is an island nation of this race which appears 
to have imbibed the spirit of the alien intruder and 
to have so utilised his diplomacy that international 
stipulations which were formerly enforced by him 
have now become a reciprocal desire ; and the pro- 
fits of shipping and trade are evenly balanced, or 



186 Divinity and Man 

possibly incline in favour of the natives. The women 
of this island people appear to enjoy an ample 
measure of liberty and social equality, and are, con- 
sequently, enlightened and cultured proportionately 
with the men. 

Jebriel : The natives of these regions form the 
main body of the Turanian family, which, in point 
of numbers, leads all the races of mankind. Their 
civilisation is of great antiquity, and the people of 
the great Middle Kingdom in particular have, from 
various causes, been slow to grasp the ideas and 
methods of the more advanced aliens found upon 
their coasts. Considering the numbers, the indus- 
trial capacities, and vast territorial resources of these 
people, it would seem really fortunate for the aliens 
that the spirit of their civilisation has not been 
readily assimilated. Let us now take a westward 
course, across the lands of several deteriorate nation- 
alities of this continent, toward the strongholds of 
the fair and intrusive traders and missionaries we 
have so frequently met with in our travels. 

Europe 

Ittigurh : Extending forth under our view is a 
continent of great beauty and fertility of resources, 
and sustaining many powerful and cultured nations. 
The numerous and most admirably designed cities 
hereabouts are replete with architectural works that 
exceed in splendour any evidences of human skill 
we have hitherto witnessed upon the earth. The re- 
ligious system predominant appears to be strangely 
complicated in matters of belief and creed inter- 
pretation ; there being numerous sects that display 



An Allegory 187 

much antagonism to each other. From outward 
aspects it seems a religion without an accurately de- 
fined or true philosophic base — evidently owing 
its origin either to crude traditions from the pre- 
historic sages that have been built upon as the race 
improved in civilisation, or the inspiration is of for- 
eign origin and imperfectly interpreted. The splen- 
dour of civilisation increases toward the western 
limits of the continent, and there are two large 
islands off the coast line, surrounded by innumer- 
able marine craft, that are especially attractive for 
their great works and commercial activities. A 
marked feature of the nations of this continent is 
the vast number of men engaged in military func- 
tions, there being everywhere an appearance of 
preparation for desperate conflict. There seems a 
mutual distrust between the different nationalities, 
possibly because some are ruled by ambitious sover- 
eigns and statesmen, who are not sufficiently re- 
strained by whatever affords the guarantees of peace 
to inspire their neighbours with confidence, or else 
the class of men purchasable for warlike aggression 
is known to be dangerously abundant. Those who 
are not governors or soldiers evidently have ex- 
cessive tasks laid upon them in order to maintain 
and furnish with munitions the host thus withheld 
from employment productive of the necessaries 
of life. Judging from the general superiority of 
these people over other races coming under our ob- 
servation, there must be some good results from 
such enforced exertions — keen necessity, perhaps, 
driving men to activities that develop both mental 
and physical prowess. These splendid military 



1 88 Divinity and Man 

displays, while to an extent fostering the sanguinary 
and plundering instincts, probably give a stimulus 
to the emulative zeal of the people and increase their 
loyalty toward national institutions. In more re- 
fined ages of the future men will, no doubt, employ 
the time not used in earning the material necessities 
in building great edifices and works of public benefit, 
or in intellectual culture, instead of devoting it to 
the appurtenances of war. But the present genera- 
tion, having still certain barbarous qualities strong 
within them, would probably spend any increased 
leisure in pursuit of the voluptuous and unprofitable. 
Jebriel : These nations form the bulk of the Cau- 
casian division of the great Aryan race, which now 
takes precedence of all human-kind in the grandeur 
of civilisation, and the capacities of its people indi- 
cate that it is destined to maintain this station for 
considerable time yet to come. We will be able, I 
believe, to study its profound civilisation to the best 
advantage by going yet further westward to another 
continent, upon which, within recent centuries, a 
nation has been formed that affords an epitome of 
the more or less diverse racial elements, customs, 
and institutions existent here. The nation referred 
to was founded by colonists from these countries, so 
that all the European qualities of race and civilisation 
will there be seen, and withal so peculiarly inter- 
blended as to be most favourably placed for our 
study. 

North America 

Enouin : Here is unfolded to our vision a well- 
appointed continent, the northern half of which sus- 



An Allegory 189 

tains a people showing remarkable proficiency in the 
modern arts and sciences. The fair race of Europe 
predominates, but distributed though the land in 
considerable numbers are Turanian and Ethiopian 
types, that are evidently not entirely affiliated so- 
cially or politically with the Caucasian element. 
These alien-featured people are seen to become more 
numerous and in closer association with the Cau- 
casians in certain smaller nations in the central and 
southern portions of the continent ; wherefore, the 
civilisation there sustained is a compromise between 
the European order and that of the dark races con- 
cerned. In the great nation of the north there is 
less of the military spirit than in Europe, but the 
number of people drawing sustenance from the gov- 
ernment appears undiminished, or, at least, their 
demands count as heavily. The striking difference 
between the tax consumers of the two continents is 
that those of Europe are chiefly armed soldiers, 
effective for immediate defensive or aggressive 
action, while those of America are largely composed 
of veterans, or their dependents, of past wars. 
Thus the peculiar characteristic of the race to take 
upon itself extraordinary national burdens obtains 
in these colonists as in the parental nations, which 
magnanimous trait certainly promises well for the 
future of humanity. On our nearer approach, we 
find a strange clashing of ideas and an inordinate 
wrangle in the councils of the nation, as if between 
different sections or different commercial interests. 
This clash and turmoil, though at times unseemly, 
we may take to evince an extraordinary vitality 
and emotional energy in the people, which, coming 



190 Divinity and Man 

under intelligent direction, will eventually produce 
a condition of general prosperity and happiness. 
The appurtenances of religious works and worship 
are displayed on a truly magnificent scale. Tower- 
ing churches abound, within which is maintained a 
system of worship that in general purports cannot 
be otherwise than advantageous to the participants. 
There appears to be a consistent and practical dis- 
semination of moral formulas and catechisms, and 
an elaborate dispensation of missionary and charita- 
ble works, without the destructive sacrificial worship 
we found in other lands. And yet, while the exist- 
ent religious institutions appear generally commend- 
able, the methods of the different sects in interpreting 
the biblical records from which their common faith 
takes its origin are somewhat puzzling. 

One sect assumes the proper baptismal preparation 
for holy religious life to be sprinkling water upon 
the head, another declares it necessary to immerse 
the whole body. Some say this ceremony is to be 
extended to infants ; others that a mature or discre- 
tionary age should be attained before its administra- 
tion. There are sects that kneel in prayer, others 
stand or only incline the head. Some are silent in 
their devotions, while others again are given to loud 
and fervent amens. The members of certain 
churches make the sign of the cross upon their 
breasts, count beads, and bow before tokens and 
images, and the members of other churches con- 
demn these proceedings as idolatrous, preferring to 
chant liturgies, invoking the name of Saint or Saviour 
or Holy Ghost. One sect will loudly supplicate 
Heaven's blessing upon the armies of the nation in 



An Allegory 191 

time of war, while another severely proclaims against 
strife and bloodshed and refuses to take part therein, 
but appears to share without demur in whatever 
political advantages result from the success of these 
forceful measures. 

We find in an arid Western State a Mormon com- 
munity that receives much derision and abuse from 
other elements of the nation, and yet its members 
have reclaimed the desert, built beautiful cities, and 
maintain as comfortable homes as are seen elsewhere. 
Its chief offence is in plural marriages, in that the 
national law and prevailing sentiments demand 
monogamy. Without questioning the desirability 
of monogamy, if we compare a man of this sect, 
having several wives and many children, all of whom 
he faithfully cares for, with a so-called Gentile of 
equal abilities who supports no legal wife or legiti- 
mate offspring, even though the latter be a devout 
churchman and social leader, surely the smile of 
Heaven will prefer the Mormon. Or, if the temp- 
erate and frugal Mormon, as seems the majority of 
his sect, be compared with a Gentile of great wealth 
married in accordance with every formality of the 
law, but whose body is so pampered and wine-sod- 
den that if at all fit to take part in the incarnation 
of a finite soul it can only give it a weakling body 
and a degenerate character, then also should Nature's 
spirit regard the Mormon as the greater and better 
man. 

In the cities boasting of the highest culture we 
find terrible tragedies of passion daily enacted, happy 
homes broken up, separations from loved ones, evid- 
ences of jealousy and hatred, and the perpetration 



19 2 Divinity and Man 

of such crimes as make one shudder for the future of 
the participants. Hard by us here is a home where an 
aged couple are bewailing the condition of a daugh- 
ter enticed into evil ways by some one in whom an 
unwise confidence was placed. Their sad story re- 
veals the daughter as dishonoured and now an inmate 
of a vile resort in the slums of the city. According 
to the customs of the country there are no respect- 
able vocations in which she will henceforth be al- 
lowed to earn a livelihood, nor is there any apparent 
method whereby she may again be associated with 
chaste people. And here we see one of these ill- 
famed resorts, with an inmate sorrowing bitterly 
over her downfall and the life she is now compelled 
to lead. She laments her sacrifice of the natural 
hopes and desires that appertain to wifehood and 
maternity and the loss of association with those 
who formerly claimed friendship with her. She 
bemoans that there are none to assist in remedying 
her condition, not even the eloquent preachers who 
are wont to read a story in the churches of a mag- 
dalen rescued by their religious prototype, the 
Nazarene. The position of these women is most 
pitiful, Jebriel, and the strangest charge against 
them is that they are much more in fault than the 
men who have participated in their debauchery. It 
appears utterly impossible for one of them to re- 
form, or to in any degree retrieve her good name, 
though the men who have associated with her, if not 
too openly flaunting their depravity, are still ac- 
cepted as substantial citizens. If divine judgment 
is to be meted out in accordance with the conse- 
quences of actions, then woe to the man who seduces 



An Allegory 193 

and robs a woman of that which makes her attractive 
and estimable among her fellow-beings! He who 
finds a woman respected and chaste and leaves her 
dishonoured, humiliated, and depraved surely en- 
tails a grievous charge to his account, wherefrom, 
until he begins an earnest atonement, verily ill for- 
tune and a troubled conscience should beset him. 
Even though social regulations must necessarily de- 
mand purity and discretion from woman-kind, it 
seems there might be more effective deterrents to 
temptation to the unsophisticated ; and also stronger 
barriers against man's participation in this particular 
vice. 

While distributed throughout the nation are in- 
stitutions for alleviating the condition of the un- 
fortunate and poor, and not a few individuals are 
seen devoting their chief attention to charitable and 
missionary work, a great variety of evils interper- 
meate the whole social system and act as a check 
upon the advance of civilisation. Some are rich, 
far beyond the requirements of personal happiness, 
others are very poor, with food and clothing of the 
meanest quality and vocations that imply hard, 
cheerless drudgery. Many of the rich are evidently 
consumed with ambition for the wielding of power 
and making a grand display ; others expend their 
wealth in corrupting and demoralising their fellow- 
men. When so many opportunities exist for those 
of great wealth to add to the national glory and well- 
being by building public institutions, conveniences, 
and attractions, it seems a pity that it is possible 
for a man devoid of righteous instincts to have so 

much worldly treasure in his keeping. And yet there 

13 



194 Divinity and Man 

may be reasons for not showing too many favours to 
the poor, since it must be chiefly their wilful blind- 
ness to opportunity that keeps them impoverished 
in a prolific land like this. It is seen that a majority 
of the very poor are either dissolute, laggard, or in- 
different to their interests, while not a few are pur- 
chasable for almost any scheme against their fellows 
that a corrupt rich man may propose. Manifestly, 
it is the poorness of their achievements that accounts 
for their being poor in purse. Here is a gathering 
of agitated men ; let us take note of their discussion. 
American Labourer : I am a labouring man, ask- 
ing for a reasonable living wage — enough to give 
bread and clothing to myself and family. The 
wage rate paid by the managers of this industry is 
so low that we have agreed among ourselves to quit 
work until better terms are offered, but find that 
certain foreigners are now engaged to take our 
places. These foreigners have with them no wives 
to provide for or children to educate, and, being of 
an inferior race, can thrive on what would starve our 
own people. Many of these labourers have been 
landed in this country through some fault in the 
immigration law made to keep them out, by which 
their hireling lawyers contrive to nullify the clause 
intended to protect the interests of our working men. 
It is become a serious question how to better our 
condition ; for whenever we demand more wages 
we find others ready to take over our work. The 
Government will not sustain our cause, but sends 
soldiers to protect the property of the employers, 
and even the alien labourers, who, by the way, con- 
tribute naught to maintain schools, churches, or 



An Allegory 195 

other beneficial institutions — all their earnings be- 
ing hoarded and sent to another country. 

European Anarchist : It is with people of your 
mild ways that this state of things is possible. Were 
you of my disposition, the capitalist and the office- 
holders who serve his interests would be quickly 
and effectively dealt with. We would reward in 
kind all who are willing to see our women and child- 
ren starve while they themselves fatten upon cheap 
labour. 

Capitalist : You men do not understand your best 
interests, else you would accept the wage that cir- 
cumstances enable us to pay. The scale of wages is 
dependent upon year-by-year profits of the enter- 
prise we control, and if you care not to accept that, 
then quietly go your way, and if others wish your 
places it is their privilege in this free country to 
have them. Our company is not a benevolent in- 
stitution ; it is here for business, with capital in- 
vested for purposes of gain. The industry is per- 
fectly legitimate, as it supplies a commodity that is 
in demand, and at prices which meet the popular 
approval. If the cost of production becomes too 
high, then our commodity cannot compete with that 
of other companies, and the whole concern must 
fail. As to the foreign labourers, they are in the 
country presumably by legal right ; if not, then con- 
sult those who run the Immigration Bureau. You 
speak of capitalists as responsible for aliens being 
here unlawfully, to compete with native labour, but 
shut your eyes to the fact that the immigration and 
customs officials are not capitalists, but men of your 
own class ; and if they are lax, or take bribes to let 



196 Divinity and Man 

an alien horde come in as competitors with their 
own brethren, then are they much worse than capi- 
talists who employ the foreigners after they are here. 
It would be better to turn your attention first to the 
corrupt and dissolute members of your own class, 
instead of recklessly attacking the wealthy, to whose 
superior wisdom and energy, moreover, is due the 
extension of great industries in this country. 

Labourer : I have no inclination to lift my hand 
against any one because he is talented and I of a 
sluggish strain, or because he is rich and I am poor. 
I am a law-abiding man, only asking such compens- 
ation for my labour as will give myself and family 
a living on very modest lines. If I were not re- 
strained by the other workmen I would turn to at 
once at the wage offered and trust to the honour of 
our employer to give an increase when circumstances 
permit. 

Anarchist : Aye! you would grovel in the dust 
while the moneyed leech rejoices in his gains. Your 
hair will grow white, I fear, while waiting for be- 
nevolence, or anything else but necessity, to move 
him to raise wages. Perhaps you have not heard of 
the extravagances of these fellows at the pleasure re- 
sorts abroad, how they expend millions for grand 
estates and castles, and in oiling their way into the 
society of foreign aristocrats. When any of these 
millionaires are after a high office they profess loy- 
alty to the democratic principles upon which the 
policy of this nation was founded, yet we find their 
daughters marrying titled aristocrats and their 
money going to rebuild castles and helping to per- 
petuate a barbaric monarchical system that ought 



An Allegory 197 

to have perished centuries ago. A foreigner strait- 
ened in purse, and who, on his personal merits, 
would not be considered a fit husband for any self- 
respecting woman, is able to negotiate his titled 
name for the gold and the daughter of the so-called 
democratic American, the latter never reasoning 
that the title is only a sham, because not obtained 
in reward of any personal merit, but through ances- 
tral heritage. 

The American who employs his gold to foster and 
continue the pernicious feudal system of Europe is 
an enemy to European civilisation as well as a dis- 
grace to the land that gave him birth. As a rich 
man in this country he is able to do quite enough 
mischief, but when he proceeds to purchase foreign 
privileges, and to increase the distinctions between 
the classes of society, then is he a real danger to 
whatever land his gold or castles burden. If Amer- 
ican gold is to be put to such corrupting purposes 
in Europe, then should the European agitator for 
social reform make a special target of your capital- 
ists, who, though debarred by American law from 
building up a titled class here, can, through their 
vanity-accursed daughters, increase the political 
wrongs of other lands. If the lordly class of Europe 
achieved anything great for humanity there would 
be an excuse for its perpetuation through money 
derived from the toil of working men ; but, with all 
the vast resources they have, few of them do else 
than debauch themselves and whomsoever they can 
find to contribute to their pleasures. Each genera- 
tion of this upper lineage becomes more vile; being 
mated like pedigreed animals, except when money 



198 Divinity and Man 

is a pressing need, they produce only animals, not 
men. When a man becomes rich he becomes cor- 
rupt and unnatural in his tastes, and he has nothing 
but hatred and contempt for the poor. My doctrine 
is to destroy the present unjust methods of society 
and government, establish a condition that will pre- 
vent individuals from getting rich, make the soil free 
to those who till it, and divide the products of the 
mines among the miners. I would have all the laws 
and courts abolished, then, there being no law to 
infringe, there could be no criminals. 

Capitalist : You simply befool yourselves with 
these shallow and vicious sentiments. You ought 
to know that very few honest, industrious people 
will be inclined to accept an equal share of the pro- 
ducts of labour with the incompetent, indolent, and 
depraved. Were all men alike in capacity and equally 
honest, these revolutionary theories might be worth 
trying, but it is well known that no such general 
average exists. Then, as to destroying courts and 
officials, methinks the viciously disposed would have 
a glorious time until honest men armed themselves 
to protect their own. Why, it would simply be a 
reversion to the condition of savages, and the whole 
fabric of civilisation would have to be rebuilt ! Men 
would soon grow tired of protecting themselves and 
their families by individual prowess, and would 
establish laws and officials to enforce them, as by 
far the simpler way. Then superior industry and 
genius would find their incentives, and through the 
resultant enterprises the hands of the humbler class 
of men would find employment. Our firm here re- 
presents a factor in this nation's complex civilisation 



An Allegory 199 

— which civilisation is a result of ages of human 
effort — and it pays the owners the excess of income 
over running expense. Many persons participate 
in its ownership, some of whom are far from being 
wealthy, and possibly are helpless invalids relying 
solely upon their little share of the dividends for 
existence. Hence, if you men persist in refusing 
the wage the managers decide to pay, then must they 
try if others can be found to keep the concern going. 
Jebriel : The views held by these differently situ- 
ated individuals are the outcome partly of certain 
oppressive political conditions in Europe, and partly 
of local society, which latter is as yet in an unas- 
similated or formative state. The man who engages 
in no enterprise of his own, but lives by the wage of 
manual labour for others, is necessarily in a com- 
paratively dependent position. In this part of the 
world, however, there are many remedial agencies 
at hand, and a man's difficulties in earning a liveli- 
hood are, in most instances, chargeable to weak- 
nesses within himself which prevent his grasping 
opportunities when presented. It is not always 
correct to blame individuals for being as they are, 
since there may be inherent defects or surrounding 
influences that, for the time being, are insurmount- 
able, and which assure material poverty while they 
prevail. If the labourers consisted of a well-defined 
or fixed class, it would be easier to bring them into 
a closer compact for the maintenance of their inter- 
ests. But the fact is many of them are on the road 
to prosperity, and do not expect to be labourers 
many years, and these are not in sympathy with 
class legislation or a high-wage movement. Those 



200 Divinity and Man 

who spend their earnings recklessly, and have no 
hope of being other than low-grade labourers, are 
always eager to engage in these agitations ; but they 
are usually so barren of means as to be unable to 
survive the period of waiting necessary to carry a 
work strike to success, while those with families on 
their hands are at all times in a defenceless position. 
It seems that a proper course for the workmen would 
be to arrive at an intelligent estimate of what their 
services, relative to economic conditions in general, 
are worth; then with unity of purpose endeavour to 
secure that amount. Obviously, they ought not to 
rate themselves too high in such procedure, lest 
the industry affording them sustenance be injured. 
Where an ambition to rise higher in the scale of life 
prevails among the men a considerable proportion of 
them constantly withdraw from the humbler ranks 
and relieve the competition, but if there is an inflow 
of foreigners this relief, of course, is neutralised. 
Interconnected with this particular dispute is the 
circumstance of a portentous incoming of foreign- 
ers of alien racial character, and whose methods of 
subsistence make competition with them a seeming 
impossibility. Wherever these foreigners congre- 
gate in considerable numbers the Americans, finding 
them uncongenial, move away, the schools, churches, 
and other appendages of their civilisation disappear, 
and the locality attains a foreign aspect. There is 
among the more thoughtful a dread of the conditions 
prevalent in some of the Southern States, where 
certain former slaves are still a distinctively alien 
element of the population ; furthermore, amalgama- 
tion of the races is also feared as likely to produce 



An Allegory 201 

a deteriorate posterity. These considerations have 
recently caused alarms to be sounded and restrictions 
upon immigration have been experimented with. 

The representative of the moneyed interests we 
have just listened to showed a far-seeing and philo- 
sophical grasp of the situation, but the typical capi- 
talist, however, is of a stern, practical, and generally 
unattractive disposition. His special, and often his 
only noteworthy achievement in life is money-get- 
ting, to which end he is an expert in estimating and 
securing all the profit to be got out of a transaction. 
He acquires a reputation for judgment and skill in 
handling wealth, wherefore people with a surplus in 
hand are eager to entrust it with him for investment. 
He has little regard for the religious or sympathetic 
features of life ; his patriotism goes no further than 
personal ambitions, and any charities he may dis- 
pense are likely to be so published as to gain him 
some social or other advantage in return. He is 
not concerned as to the race or nationality of his 
employees, nor as to what they do with their earn- 
ings, but is quick to discover the extent of their pro- 
ductive capacities. His ability in managing large 
enterprises is a matter of self-congratulation ; the 
feeble and impractical methods of his helpers, many 
of whom he observes are incapable of handling ju- 
diciously even their paltry wages, evoke in him con- 
tempt rather than sympathy. This impatience and 
intolerance with the weak and wayward cause them 
to regard him — not in any sense as a benefactor — 
but as a tyrant or a robber. A majority of the 
labourers are far more shallow reasoners on eco- 
nomic questions than the capitalist. Because the 



202 Divinity and Man 

enterprise that employs them returns for the moment 
large profits they argue that wages should be higher. 
They ask for an increase of pay, and, if refused, try 
intimidation, which probably brings them into 
conflict with the law. Then, finding themselves 
punished while their supposed oppressor and his pro- 
perty receive protection, they believe the laws to be 
at fault, and thoughts of revolution or anarchy are 
entertained. The votaries of anarchy, while assum- 
ing to aim at benefits for humanity, give license to 
the perpetration of violence and crime in achieving 
this result. The preacher of this doctrine is an 
adept in discovering the sins of those he envies or 
makes it his business to traduce; but, while he is 
able to enunciate some very pointed truths in this 
direction, his possibilities for doing any good are 
neutralised through the impotent fury of his meth- 
ods. Apparently, his spirit is in revolt against law 
and order mainly because he cannot express the 
turbulence that reigns within his own breast with- 
out finding a penalty provided therefor. He is gen- 
erally found poor in qualifications for the struggle of 
life, with a mind so constituted as to entertain a 
rankling jealousy toward those who surpass him ; and 
an egotism that attributes his misfortunes wholly to 
malignant political and social conditions. His theo- 
retic efforts would seem to suggest the dawn of a 
philanthropic aspiration, which, however, is ham- 
pered and deflected by degenerate propensities that 
incontinently suggest righting the wrongs of some 
people by doing violence to others. The anarchistic 
theory is not a product of this country, but origin- 
ates in European nations, which are heavily taxed to 



An Allegory 203 

maintain huge armies, and where class distinctions 
help to embitter the lower elements of society. 

While aware that very rich men of base motives 
may do much harm, the native Americans are op- 
posed to the creation of any drastic laws likely to 
have the effect of stultifying enterprise or intimidat- 
ing investments of capital ; they are also against in- 
dividuals or insignificant social organisations who 
take it upon themselves to meddle with those in 
high places. But so long as the distempered minds 
who evolve and propagate these teachings have 
admittance to the country, they will find enough 
votaries to make the lives of prominent men un- 
safe; and this may cause laws to be enacted for their 
suppression which will seriously affect the popular 
liberties hitherto enjoyed. Whatever urges to the 
doing violence to any class of men or to the confis- 
cation of legally acquired wealth is pernicious doc- 
trine, and, acting upon weak and diseased minds, it 
is certain to create discord and sorrow. The preacher 
of anarchy is usually cunning enough to escape the 
penalties of human law, but it falls heavily upon his 
deluded pupil. His cunning will, however, not 
suffice to save him from a higher law which seeks 
inciting causes rather than effects, and which is likely 
to find him far more blameworthy than the dupe 
whose base propensities his eloquence has influenced 
to the commission of a crime. In these labour con- 
troversies the Government is unable to take a posi- 
tive stand in favour of any particular class or party, 
so long as there is no infringement of the law. The 
capitalist must be protected because he not only 
conforms to the law, but he commands a certain 



204 Divinity and Man 

consideration for the taxes he pays in support of the 
Government. The native workmen are also to be 
intelligently considered, for it is by their toil that 
wealth is created, while from their ranks are drawn 
those who fight the nation's battles, man its ships, 
and handle its commerce. Foreign labourers have 
to be protected out of regard for international com- 
ity and peace, to say nothing of the general human- 
itarian principle involved. It is very unprofitable to 
the nation for such conflicts to occur, but to legis- 
late on the subject is difficult, the popular will being 
that the State shall only interfere when its laws of 
general application are broken, and then with the 
greatest leniency possible. Many economic quest- 
ions have to be dealt with to bring about a settled 
and satisfactory condition of the labour issue, such 
as regulation of the inflow of foreign workers, the 
demand and supply of products, and the exigen- 
cies of international relationships. Ultimately there 
may be a general economic system evolved, giving 
stability to markets and prices; assuring a suitable 
income to invested capital and a sufficient wage to 
the labourer for him to rear his family without the 
distresses that now take place. 

Leaving this detail of political economy, which 
presents very similar features in all the great com- 
mercial nations, and taking a more general view, we 
may say that coeval with an advancement in civilisa- 
tion and the intellectual inequalities arising there- 
from there is a mutual dependency of one order of 
genius or of handicraft upon another, in that their 
combined energies shall sustain the well-being of 
the people at large. 



An Allegory 205 

Those who till the soil or gather products of the 
sea or delve the earth for its minerals supply the 
crude materials of commerce, and the handling of 
and manufacture of these crude materials give em- 
ployment to traders and artisans. Conjointly these 
workers support learned professionals who treat 
human ailments, give intellectual or spiritual in- 
struction, and improve the methods and add to the 
achievements of the fine arts. Likewise, those who 
execute the functions of government or who man- 
ipulate the exchanges of wealth depend for the ef- 
fectiveness of their decrees and the success of their 
enterprises upon material producers or wage labour- 
ers, to whom they in turn afford equitable laws and 
regulated employment. Thus, one, in accordance 
with his physical powers and lowly inclinations, per- 
forms heavy manual labour ; another, better endowed 
with enterprise and prudence, accumulates wealth 
and becomes an employer of labour, while the deep- 
thinking genius facilitates the production of human 
necessities through new discoveries and inventions, 
or by advancing art or literature, or by an inspirit- 
ing eloquence which gives a profitable direction to 
the minds of his fellow-men. 

The tendency of members of each particular class 
and occupation to ally themselves too closely and 
exclusively with their own immediate interests is 
modified by the influence of statesmen and teachers, 
whose contact with all the different conditions of 
men enables them to impartially consider general 
requirements. Hence, a responsibility rests with 
each class, cult, and craft, enjoining it to supply 
others with the best it can produce and to purchase 



206 Divinity and Man 

the best from them. This responsibility necessarily 
reaches its most important phase with the intellect- 
ually gifted, who arc, moreover, morally obliged to 
encourage excellence on every hand and to avert 
unprofitable jealousies and contentions. 

Where there prevail no antagonisms of race, 
creed, or class to divide a people, and where no for- 
eign domination exists, the principles and methods 
of the governing system will represent the national 
characteristics of temperament, intelligence, and mo- 
rality. In the unrefined early stages of national ex- 
istence, or in its more cultured epochs, the leaders 
and rulers are of necessity constrained to enact laws 
and to govern in conformity with popular sentiment, 
and the order established will remain in favour with 
the people until found to conflict with newly devel- 
oped doctrines or material interests. Within the more 
progressive nations occasional reformatory changes 
in the laws will be demanded, and there is need of 
statesmen of discernment and magnanimity to secure 
these in time to avert revolutionary agitation. When 
the masses are degraded or illiterate, as compared 
with their rulers, they will fail to take timely note of, 
and through their representative men to forestall, 
class or partisan legislation ; but when they experi- 
ence the effects of this legislation they become em- 
bittered against the authorities, or gather in mobs 
to destroy the wealth their own labours have pro- 
duced. If, either by reason of the ill-timed magna- 
nimity of their rulers or by revolutionary success, 
a people obtain a more advanced form of govern- 
ment than they are morally conditioned to appreciate 
or sustain, — unless checked by statesmen of acumen 



An Allegory 207 

and force, — partisan rancour and misleading doctrines 
are likely to ensue, accompanied with confusion and 
civil strife. The ultimate government of civilised 
man approaches a compromise between prevailing 
sectional, commercial, and partisan interests and 
principles based upon historic experience and philo- 
sophic inspiration ; and the rulers are statesmen of 
intellectual fitness, whose incumbency of office is 
subject to popular approval. 

The uncivilised man is wont to be servile, mer- 
cenary, and morbidly expectant of benefits from his 
rulers. The enlightened man, while not wanting in 
obedience to constituted authority, maintains an 
attitude of personal equality with the highest 
officials, — from whose individual influence he expects 
little, — relying chiefly upon himself and the common 
citizenship of the land to maintain stable govern- 
ment and the conditions favourable to prosperity. 
Uncivilised men abase themselves by placing every 
responsibility for maintaining order and the condi- 
tions favourable for prosperity upon the rulers; 
rendering no voluntary aid to them, but embracing 
every opportunity to defraud the government and 
to block the wheels of justice. Enlightened men 
realise that rulers or officials can do but little for the 
general weal without support from common citizens 
and, therefore, cheerfully accept their share of the 
responsibility in upholding and administering the 
law. Thus, from a cringing and servile spirit and 
an eagerness to do the worst bidding of a despot, 
conceding that this despot's pleasure is a sufficient 
warrant for any proceeding against fellow-men, the 
citizens of the land, through enlightenment, come 



208 Divinity and Man 

to be possessed with a spirit of justice and benevol- 
ence that not only restrains them from carrying out 
any petulant or unworthy designs of a ruler, but 
also prompts them to sit in judgment upon his 
actions. A condition in which the popular intoler- 
ance, as vested in the government, is such as to per- 
secute men for their opinions, or to tax the wealthy 
and inconvenience the enterprising until they seek 
other countries for their activities, is changed 
through enlightenment to an appreciation of divers- 
ities in opinion and a desire for methods that will en- 
courage genius and develop talent and wealth. A 
condition wherein a ruler is chosen by reason of his 
lineage, without regard to his abilities, and is per- 
mitted or encouraged to appropriate vast wealth to 
his personal uses, is changed in favour of the selec- 
tion of a chief executive from among the abler men of 
the land, and the fixing by statute of his living allow- 
ance or salary. A condition wherein high office is 
obtainable by purchase and officials may share in 
the profits of a questionable traffic is succeeded by 
a regime demanding that those who frame and ad- 
minister the laws shall show an unblemished record 
both in public and private life. 

Some of the sentiments and ideals seen to take 
hold upon and agitate the popular mind become 
either favourable to human prosperity and civilisa- 
tion in general or retrogressive, according to the fit- 
ness of the occasion and the methods by which they 
are put in practice. 

A spirit of invasion which results in an affiliation 
of the conqueror with the conquered, and a com- 
bination of their intellectual and material resources, 



An Allegory 209 

may prove a momentous factor in the upbuilding of 
national power and in advancing the general weal. 
A spirit of invasion bent upon plundering and sub- 
jugation may irreparably injure the conquered and 
at the same time bring demoralisation to the con- 
querors by making them bloodthirsty, contemptuous 
of industrial effort, and indifferent to the rights of 
others. A spirit of migration, whether affecting the 
fugitive remnants of a people receding from their 
foes, or stimulating an outflow of vigorous elements 
from an overpopulated region, when directed into 
uninhabited territories or the domains of a racially 
allied people may prove the beginning of new and 
prosperous states. A spirit of migration affecting 
the members of a nation as a means of escape from 
an undesirable government that their moral influence 
might reform, and which precipitates them among a 
people from whom they are racially divergent, may 
cause impoverishment of the lands they desert and 
endless conflicts in their new abiding-place. A mili- 
tant spirit, when sufficiently restrained and only 
permitted expression in the cause of the oppressed, 
or in behalf of sound principles, may prove a bul- 
wark of national independence and greatness. A 
militant spirit not sufficiently restrained, or tending 
to churlishness and aggression, may corrupt and 
lead a people to seek their subsistence by robbery 
and the enslavement of others, instead of by indus- 
trial effort. A desire for territorial acquisition by a 
progressive race, when conscientiously restrained 
from employing brutal force, may lead to an en- 
largement of the nation's commerce, may increase 
the opportunities of its citizens, and also may 



210 Divinity and Man 

confer benefits upon the people annexed, by placing 
them in contact with better educative influences, 
new enterprises, and under a stronger government. 
A desire of territorial acquisition that favours only 
the conqueror is likely to result in turbulence and 
misery in the regions conquered or annexed, to 
necessitate a continual use of harsh and demoralising 
repression. 

A sentiment favouring a strong central govern- 
ment, when serving to break up a number of petty 
administrations and to create a single law-making 
focus, may enable the establishment of a nation 
strong enough to prevent both internal strife and 
foreign encroachment, and also may lessen the gen- 
eral taxation for State maintenance. A disposition 
to centralise a government, interfering with a just 
representative system, and the placing of autocratic 
powers in the hands of a few, or subjecting territories 
of different conditions of population and climate to 
the dictation of a people outside of, or not concern- 
ing themselves with, these matters, may portend 
oppression and the conditions that precede disloy- 
alty and civil strife. A sentiment that venerates 
and is conservative of established institutions or 
traditional philosophy may prove a safeguard to 
the nation against reckless experiment and the 
scheming of partisans and adventurers. A senti- 
ment that is unyieldingly conservative and abjectly 
venerative of existing establishments and traditions 
of the past, to the disregard of recent discovery and 
inspiration, may become obstructive to all progress 
and place the nation so far in arrear of its contem- 
poraries in the strength of civilised methods as to 



An Allegory 211 

make even the holding of its ancestral domains de- 
pendent upon their forbearance. 

Viewed in certain lights, the moving incentives of 
human civilisation are a curious aggregation of an- 
tagonisms, and that which is inherently right only 
prevails temporarily, or while under the influence of 
some principle or combination of events that stirs 
the moral consciousness of men. No two human 
lives are of the same precise measure in respect to 
the virtues and capabilities. One, through an in- 
herited or acquired structure of faculties, may be in- 
clined and adapted to a menial occupation ; another 
from like causes aims at mechanical skill, or to the 
framing and execution of government ; or one is dis- 
posed to extravagances, another is adventurous or 
speculative, and yet another is miserly. One man 
is urged by worthy motives, but is feeble in the 
power of their expression ; another is at heart mer- 
cenary or vicious, yet is able to skilfully disguise his 
fault. The result is that such unevenly balanced 
individuals are seldom correctly estimated by their 
fellow-men. The over-secretive through eagerness 
to conceal certain faults or intentions often obscure 
their best traits and conceal motives it would be 
well to express. The frank and outspoken, while 
exposing individual weaknesses, afford opportunities 
to themselves and to others for the perception and 
remedying of personal defects. 

The inferior man, when placed in control over 
others, takes close observation of their faults; the 
superior man may be severe in dealing with the 
weak and vicious, but is alert to discover and en- 
courage worthy motives and ambitions, and never 



212 Divinity and Man 

causes the righteous to suffer for the unrighteous. 
This man of magnanimity is wont to place a favour- 
able interpretation upon the proceedings of his fel- 
low-men, and endeavours to reward merit wherever 
found ; the self-seeking man estimates every human 
action as being impelled by base motives, and is 
meagre in the bestowing of compensation because 
of always finding some defect in the one who has 
earned it. Corrupt and antagonistic men are ready 
to condone turbulent or warlike measures, if finding 
opportunity to serve their own interests thereby ; 
they hurry to the support of an adventurous leader 
without considering the principles involved or in- 
juries that may ensue to the nation or to humanity 
in general. It would seem a provision in nature 
that some men shall start wrong in life and make 
grievous blunders, wherefore, in rectifying their sins 
they are led into meditations from which are evolved 
philosophic truths for the guidance of others. Genius 
is often benefited through being for a time hard 
pressed and denied its expected rewards; foras- 
much as too early success may divert a propitious 
line of thought and stultify ambition, to the end 
that good possibilities are neglected. In the be- 
ginning of a nation's career its governing system is 
likely to contain many evil features, and even this 
might be regarded as a desirable circumstance in that 
poets, statesmen, and martyrs shall come forward 
with portrayals of the glory of righteous law to in- 
spire humanitarian sentiment and reformatory effort. 
If by any chance a government is founded upon 
absolutely equitable lines, it is probable there will 
soon be noxious amendments to its constitutional 



An Allegory 213 

system by corrupt or short-sighted legislators and a 
subversion of original principles. Then, under the 
chastenings of oppressive rule certain pure and 
studious minds are evolved who, ignoring precedent 
and appealing direct to original truth, contrive to 
bring forward new doctrines and inaugurate pro- 
gressive methods among the people. Thus shallow- 
reasoning and sordid men, not realising when they 
are prosperous or best conditioned for happiness, 
proceed to experiment with the forces of evil until, 
like unto precociously insistent children, they find 
themselves in troublous straits. 

There are people in this great nation who at times 
appear to act as precocious children by an incontin- 
ent clamouring for a change from the simple govern- 
ment of their forefathers who, according to history, 
gained their inspiration under corrupt and incompe- 
tent rule. It frequently happens that the legislators 
are men of small worldly experience, or they are 
urged by narrow and selfish motives, with a pen- 
chant for impulsive or experimental enactments; 
wherefore, the purport of their work is toward re- 
storation of the conditions of government which 
their forefathers successfully rebelled against. 

With regard to the debased and distressed women 
of whom you have taken note, it is generally con- 
sidered that if endued with honourable motives a 
woman will not enter upon a vicious career simply 
because of having been perfidiously dealt with by 
some one. Philosophical minds are inclined to 
recognise an unsubstantial or criminally disposed 
class, embracing members of both sexes. While 
many of this class are capable of worthy lives, 



214 Divinity and Man 

others appear to have such an endowment of 
vicious tendencies as practically ordains them to 
evil-doing. Of the men who amass great wealth 
it may be said that they are profitable to the na- 
tion to the extent at least of the business activity 
they engender. But it is possibly as well that 
the large accumulations of individuals should leave 
this country, for remaining they might either be 
expended in the encouragement of folly and vice, 
or toward the creation of an hereditary aristocracy 
of worse than useless men and women, such as the 
older nations are burdened with. National prosperity 
and greatness depend more upon honourable and 
enterprising citizenship than upon accumulated 
wealth. A nation is rich that has many industrious 
and well-meaning citizens and but few of the idle 
and vicious of whatever social rank, and unless this 
condition prevails fertile lands are of little account 
in maintaining prosperity and happiness. Only 
those engaged in the active investment of their 
wealth, or who benevolently expend a fair portion of 
it in helping the less fortunate, can escape the 
temptings to use its power to ignoble ends. 

The possibility of gaining wealth is an incentive 
to effort, leading ambitious men to undertake the 
creation of works which give increased employment 
to dependent labourers. When a great industry is 
once established, the fertile intellect responsible for 
its existence may be said to have realised the pur- 
port of its special genius. But if a propensity pre- 
vails to use basely the fruits of achievement, an 
opportunity is missed for the truer success of the 
accompanied soul enriched by godliness, and a men- 



An Allegory 215 

tal distress is likely to ensue, with regrets that 
material prosperity had ever been found. The con- 
tamination of heart usually attendant upon great 
wealth can best be averted by its possessor's con- 
sidering himself merely its temporary custodian and 
in duty bound to keep it so employed as constantly 
to achieve benefits to others. It is difficult but not 
impossible for a very rich man to maintain a normal, 
wholesome, and spiritually profitable mode of life. 
Such as prefer a strong and nobly endowed posterity 
to indulgences of the present hour will live as the 
common people do — abstemiously and maintaining 
normal mental activities in connection with hard 
physical labours. Now, if you are satisfied with 
these investigations of the material plane, we will 
proceed hence to the astral realm of our planet. 

Enonin : We have sufficient information of the 
material world for our purposes. Let us proceed to 
the astral realm. 

SCENE IV 

THE ZONES OF THE ASTRAL WORLD 

Lower Astral Zone 

Ittigurh : A spirit newly arrived from earth thus 
speaks to another: Pray, worthy instructor, teach 
me to absolve my memory of its burden of earthly 
sin ; also how to place myself on honourable terms 
with all fellow-beings, and in harmony with divine 
law. And the instructor saith unto him : It is need- 
ful for thee in the beginning of this work to fully 



2i6 Divinity and Man 

appreciate the extent and consequences of thy mis- 
deeds, then thou canst proceed with their rectifica- 
tion. Here is a brief record of thy life; look upon 
it and take note of what appeareth as thy greater 
errors and defects. Then saith the spirit : The 
follies of youth are vividly reproduced upon my 
memory ; and more unpropitious still seem certain 
ambitions, passions, and intrigues of my maturer 
years. The excellent possibilities bestowed upon 
me by nature were neglected for grossly selfish 
aims, and the abundant opportunities for benevolent 
deeds I failed to take heed of. The souls of many 
who suffered through my avarice and sensuality are 
brought into view, with urgent demands for com- 
pensation. And yet, while no actual sin has escaped 
this portentous record, I am rejoiced to find some 
truly commendable motives and actions to my credit. 
I am impelled by a desperate yearning to know the 
more expeditious way to compensate for every evil 
deed, that I may add to the good works of my 
career, and pursue those higher principles of being 
which are now so clearly realised as bringing true 
and lasting joy. 

Saith the instructor: First, because of the indebt- 
ment incurred to nature, and in that thy heritage 
was excellent, many issues are concerned and great 
exertions will be demanded of thee ; for here, as 
upon the material plane, the duties of current ex- 
istence have to be considered. No inhabitant of 
this realm is possessed of power to absolve thee from 
the just penalties of transgressions on earth; yet 
all sincerely desire thy regeneration, and many will 
cheerfully lend their assistance to this end. Go 



An Allegory 217 

forth with the intent of making full reparation to all 
who have suffered through thy wilful actions, and, 
at the same time, make effort to attain such personal 
virtues as will enable thee to associate with upright 
and accomplished souls. Search for those who 
cherish grievances against thee, and favour them 
until their good will is obtained ; then proceed with 
thy debts to every offended department in nature. 
Work with consistent and honest design, making es- 
pecial effort to repay whomsoever hath sustained in- 
juries at thy hand ; meanwhile keeping personal 
improvement and preparation for the ultimate 
Heaven clearly in view. In this phase of our pre- 
sent cycle of existences it is a first and pressing duty 
to rectify the errors of earth life, after which achieve- 
ment we are qualified for the true spiritual con- 
sciousness, and for participation in the manifold joys 
that are possible here to whomsoever deserves them. 
You will find here, besides wrong-doers and those 
having mistaken their course in life, also many who 
toiled at inventions which were never perfected, who 
worked their faculties to excess in trying to solve 
problems in nature, or who laboured gratuitously 
for the general weal to their own material undoing. 
Of these unsuccessful ones in material life, not a few 
will be seen as recipients of high favours here, and 
even happy at having missed earthly achievements 
and the temptations necessarily attendant thereon. 
While those who in life departed not from nature 
and the moral law are to be considered fortunate, 
and such as have many errors to their account or 
failures to utilise opportunities for beneficent works 
should be regarded unfortunate, there are still 



2i8 Divinity and Man 

possibilities for the soul after reaching this realm to 
enter upon a career of righteousness which will 
bring abundant joys, and even enable an overtaking 
of many of the nobler scions of its era and genera- 
tion on the way of spiritual progress. 

Jcbricl : Near by is a skilfully constructed observ- 
atory, wherefrom a panoramic view of certain features 
of this realm is obtainable. We might profitably 
spend a few moments with its scenic studies. 

Enouin : Every configuration of the material world, 
including both inanimate creations and living forms, 
showeth an astral counterpart here that only differs 
from the physical in an enhanced brilliancy and per- 
fectiveness. Within our vision are high mountains, 
broad plains, and the silvery waters of rivers and 
seas, all sustaining their full quota of animal species, 
among which the herbivorous and the predaceous 
kinds can be seen in friendly association with each 
other. There are great cities, with an architecture far 
superior to any the material world has produced, and 
therein are many strange industries, schools, temples, 
and places of amusement. The soul-quickening 
influences which here obtain enable acquirement 
of such knowledge and personal accomplishments 
as on earth cost long and laborious effort with 
an ease that savours more of pastime than brain- 
tiring study. But this easy attainment of wisdom 
and the graces appears to be contingent upon the 
intellect being brought into full harmony with cer- 
tain ennobling spiritual principles. That the parent- 
ive instincts still subsist is proved by the many sires 
and matrons to be seen exulting in their posterity 
on earth, or holding solicitous guardianship over the 



An Allegory 219 

youthful members of their lineage who have reached 
this plane, while those childless in life are wont to 
seek out and care for the abandoned and illegitimate 
weaklings sent over here prematurely from the lower 
world. She that has been a faithful mother finds 
honours awaiting in recognition of this office which 
bespeak more gratification than is possible from any 
success of genius or even of exceptional humani- 
tarian effort. Out of the commingling joys and sor- 
rows coincident with parentage there appears to be 
developed a peculiar strength and beauty of char- 
acter, which latter would further seem as part of 
nature's reward for the giving of bodily forms and 
legitimate citizenship among men to Heaven-sent 
spirit entities. The perfections of human-kind in 
general are more pronounced and widely prevalent 
here than upon the earth-plane, while the vices and 
defects are less in evidence. Some there are yet 
striving to prolong the riotous pleasures of physical 
youth, and we find others insubordinate, ignorant, 
and uncouth ; but certain conditions obtain prevent- 
ing these unregenerate individuals from seriously in- 
truding upon the domain of their betters. Looking 
forth into more distant space, we perceive yet other 
regions sustaining myriads of souls that have long 
since severed their relationships with the material 
plane, and who are now preparing for transfer to the 
ultimate Heaven. 

Jebriel : Of necessity the soul elements of this 
zone of the astral realm show many divergences, 
extremes, and angularities, because of the various 
kinds and conditions constantly coming over from 
material life. Here is a large gathering of souls 



220 Divinity and Man 

intent upon the discussion, it seems, of some mo- 
mentous question. Let us enter the throng and 
hear it. 

Mohammedan : Having been chosen to preside 
over and to render an opinion upon arguments to be 
presented in this dispute, I now call the meeting to 
order, and ask that those elected to participate make 
ready to proceed. Our arrangement demands that 
each speaker shall be limited to one hour's time in 
which to present the points of his case. We trust 
the disputants will not revert to the passionate pre- 
judices of the earthly plane; although it is apparent 
that neither has been long enough separated from 
the physical estate to be entirely free from its in- 
fluences. There will be a few minutes' interlude 
between the speeches, when our audience will be 
refreshed by some strains of a new religious opera, 
the composition of which was begun upon earth, 
but the author, from physical causes being unable 
to transpose his inspired harmonies there, has con- 
tinued the work since disembodiment, and now an- 
nounces its completion. The question for discussion 
is Christian missionary effort in China, and to the 
Confucian opponent of this propaganda is accorded 
the opening speech. 

Confucian : During earthly existence my religious 
sentiments coursed within the lines of what is termed 
Confucianism ; and 't was, I hold, of the purer sort 
— such as our ancient literati maintained and partak- 
ing but little of the modern vagaries of the Buddhist 
or Taoist Faith. Wherefore I only undertake to 
defend true Confucianism, and execrate alike all re- 
ligions that nourish popular superstition through 



An Allegory 221 

teaching that one or many deities or devils are 
watching over or intermeddling with the affairs of 
men. But, as the inferior man will lend his mind to 
the creation of deities and expend incessant efforts 
in their propitiation, I prefer the paganism existent 
in our land to that of Christianity, as being better 
understood and, therefore, less harmful to the peo- 
ple. In life my prejudice was excited against the 
teachings and methods of Christian missionaries by 
their decrying certain doctrines our people hold in 
reverence, which procedure I considered to threaten 
no end of dissension and strife within the empire. 
With the real teachings of Jesus, allowed my own 
interpretation, I have no particular fault to find, 
excepting that I regard them weak and impractical, 
as compared with the utterances of Confucius and 
some of his disciples. 

Although the burden of my attack is against your 
work in China, I could perhaps find better basis for 
arguments in the history of those shattered Indian 
tribes of America, and the remnants of certain island 
natives, who, from the effects of Christian proselyt- 
ism and contact with your people, have been almost 
eliminated from the face of the earth. Like evils are 
happening to the African races, their country being 
first invaded by missionaries, who, upon gaining a 
foothold in the land, become so overbearing as to 
incite native resistance. Then armed legions are 
called for, battles ensue, and the natives, proving the 
weaker, are shorn of their best men, their lands, 
and their independence. You assume that because 
Christianity is an acceptable religion for your own 
race, it should be equally so to others, whatever their 



222 Divinity and Man 

surroundings or intellectual status. But, if actuated 
by pure and disinterested motives, and not blinded 
by fanaticism, your acquaintance with the disastrous 
effects of this business should long ago have 
prompted you to a betaking of yourselves to another 
line of procedure ; or to leaving the so-called heathen 
to secure salvation in his own way. Confucians do 
not thrust their religions upon foreigners, nor at- 
tempt to coerce unlettered savages into their fold ; 
neither do they assert that those who reject their 
teachings incur the displeasure of Heaven. We 
leave it for others to consider the virtues of our 
people and the creed responsible therefor, then if 
they are disposed to unite with us, we will prove 
ourselves loyal and attentive brethren. We observe 
that while the foreigners are distributing religious 
literature with one hand, with the other they are 
grasping at every material resource our country 
affords. I am unable to assert any direct collusion 
of your missionaries with foreign governments ; but 
they are known to give much information upon 
the resources of our country, as well as upon its 
defences ; and they are generally recognised as 
the harbingers of foreign officials, of concession 
or treasure seekers, and of war-ships and soldiers. 
Whenever calamities are clearly traceable to your 
presence, you atttempt self-justification, with a 
sanctimonious cant of bringing souls to Christ, and 
thereby saving them from perdition. You regard 
the extermination of a whole people through the 
Christian propaganda as of no consequence, because 
of the plea that, although earthly ruin has been their 
portion, you have saved their immortal souls. 



An Allegory 223 

The religious formalities which your cohorts sup- 
ply are never understood by the proselyte; this be- 
ing due to imperfect translations of an intrinsic- 
ally weak doctrine and to the postulate that every 
disposition to rational inquiry must be stifled in 
order to become one of the elect. If you really 
succeed in displacing the original faith of a native 
by your doctrine of a deity even more arbitrary and 
whimsical than his, he cannot but be so confused 
and terrified as to be seriously apprehensive if his 
salvation is after all a possibility ; and the last con- 
dition of the man is either that of a mental imbecile 
or an agnostic. When the lowly native convert is 
loosed from the restraints upon evil incentives which 
his former religion or superstition supplied, unless 
under the constant supervision of his new teachers, 
he becomes an easy prey to the vices. It should be 
remembered that the masses of China are yet upon 
a lowly or uncultured plane, as a result of absorption 
by the intellectually superior race of Ham of hosts 
of aboriginal barbarians found within the Empire, 
which people we were not ferocious enough to ex- 
terminate, after the methods of Christian colonis- 
ation. The establishment of Christianity, with its 
jumble of doctrines and numerous sects, would 
divide our people into many rival clans and factions 
with abundant issues for ill-will and turbulence. 

Semitic-Christian theology teaches aggression : 
sufficient warrant being given in the biblical record 
of its inspiration for despoiling the unregenerate 
heathen. Wherefore, if your Christian converts gain 
the necessary strength, they can be relied upon to 
begin a revolution that will devastate the land and 



224 Divinity and Man 

bring indescribable misery. If we lose the present 
reverence for that tenet of our faith urging parentage 
as a first duty and an essential prelude to spiritual 
happiness, — the which is responsible for making our 
nation numerically the greatest on earth, — then will 
fathers not feel bound to provide their sons with 
wives and our young men, being thrown wholly 
upon their individual resources, will probably be- 
come like many we see among foreigners, too im- 
poverished or mercenary to maintain the family 
relationship. Under such conditions the population 
would decline in numbers, and, thus weakened, our 
country might be successfully invaded by foreign 
colonists. Our venerated sage, Confucius, took 
note that the Mongolian people were not endowed 
with such powers of mind and physique as obtained 
among certain foreign nations, nor possessed of that 
ferocious courage essential to great military achieve- 
ments. Hence, in his mighty wisdom and loyalty 
to race, he provided against the defects of our peo- 
ple by urging ancestral worship and the need of 
sons to pray man's soul into repose in the realm of 
the unseen. He probably foresaw that sooner or 
later those aggressive foreigners would cease to 
wage war among themselves, would grow strong 
and proceed to despoil others. Then, should we be 
pressed to the last extremity, our source of safety 
would be in vast numbers; in that, even though 
the land be conquered, no alien generation could 
so compete with our industrial life as to gain a per- 
manent lodgment among us. In persevering toil 
and mercantile sagacity our people can be depended 
on to easily hold their own ; and the greatest harm 



An Allegory 225 

an invasion can inflict, while we remain faithful to 
Confucian teachings, is in the levying of taxes upon 
us, until we, through diplomacy or acquirement of 
better skill in the arts of war, are able to regain our 
footing. 

The merits of Christianity are not so apparent as 
to attract the serious consideration of our more re- 
spectable people, wherefore those who profess to 
be converts are generally looked upon as insincere, 
and as accepting your spiritual guidance for material 
considerations only. The evidence offered in sup- 
port of the claim of a divine origin for Christian 
theology is so flimsy as to surprise our learned men 
that true believers are to be found among a people 
possessed of your remarkable genius and advanced 
civilisation. In our estimate the biblical writings 
are at best but traditional records of certain stirring 
or unusual events and juggling feats, all of which 
we have had similar experience with, and can pro- 
duce equally exaggerated tales about. Your story 
of Adam's sin in partaking, against instructions, of 
the fruit of casual knowledge to prove the necessity 
for a redeeming Saviour is easily shown to be an un- 
reasonable and impractical proposition. Rationally 
considered, Adam could not sin in taking Eve to his 
bosom when God had implanted in him an over- 
powering impulse to do so ; nor could Eve transgress 
in offering temptation, since there was no human 
law then extant to infringe, and she but followed 
nature's incentive to the act. Then, what is more 
impractical than to suppose the God of a universe 
embracing countless millions of worlds like ours 
wandering about an earthly garden spying upon a 



226 Divinity and Man 

pair of beings to see whether or not they, notwith- 
standing His arbitrary verbal injunction, consum- 
mated a certain inherent desire; His injunction was 
one they necessarily could not respect because it 
was in conflict with His command sensed through 
the subtle agencies of nature. Altogether this bib- 
lical genesis shows no features intrinsically superior 
to similar attempts of other ancient religions to ac- 
count for man's origin and the ruling incentives and 
experiences of his life. If your argument be for a 
larger number of creeds, emulation among which 
might lead to the elimination of erroneous teach- 
ings, my answer is that while such competition in 
religious ideals may be harmless within those foreign 
populations where the rank and file have attained a 
certain degree of individualism, the result will cer- 
tainly be very different where vast numbers of un- 
schooled and dependent minds are concerned. 

If your missionaries did not oppose the doctrines 
of our sages, but simply devoted their efforts to 
purify and exalt the religious system in vogue, 
showing the while due regard for manners and 
customs extant, then their presence would excite 
no hostility. Your standpoint, however, is that we 
are heathen and our methods of worship wholly 
wrong; that we virtually have to be educated anew, 
renouncing all hitherto held as sacred, and giving 
our minds implicitly to Christian teachings. For- 
eigners not connected with the missions freely admit 
that the few actual conversions made do not com- 
pensate for the great expense incurred in this busi- 
ness. They concur with us that the majority of the 
so-called converts are simply mission hirelings, or 



An Allegory 227 

such as hope to gain some advantage over their 
fellow-citizens through the influence of the foreigner; 
and that all native preachers require constant super- 
vision from their foreign employers, else they will 
neither practise Christian precepts nor teach the 
doctrine aright. It is also a matter of comment 
that the missionaries build for themselves fine re- 
sidences, have many servants, and, in sooth, live far 
more comfortably than a majority of the people 
whose contributions support them; pursuing thus a 
course entirely at variance with that of the ab- 
stemious Nazarene and his apostles. These latter, 
I may add, never cried out for gunboats nor urged 
loosing the engines of war because of opposition or 
persecution. It is further remarked how missionary 
reports greatly exaggerate the numbers of their con- 
verts and the desire of the natives for Christianity ; 
also that they spend much of their time in social 
functions among themselves, in needless travels, and 
at health or pleasure resorts ; leaving most of the 
real mission work to their hired native assistants. 
The open contempt shown by not a few missionaries 
for the religious institutions of our country is a 
strong factor in provoking native ill-will against 
them. And yet, they that execrate our religious 
methods frequently make use of the temples for 
residence, or for halting-places on their travels. If 
any of our people showed like disrespect for expres- 
sions of piety and for church property in your 
country, I imagine they would not fare well. 

I can conceive of no reason why the Taoist or 
Buddhist offering up consecrated wood or paper, 
and regarding it as a sacred rite, should not deserve 



228 Divinity and Man 

the same respect as a Christian at his devotions. It 
is observed that most of your sects have dispensed 
with sacrificial worship, and proclaimed it a form of 
idolatry, but you cannot ignore the fact that those 
said to be the chosen people practised it, and, as 
biblical records endeavour to prove, under God's ex- 
press instructions. You have much to say against 
polygamy as it exists among us ; meanwhile in your 
own country numberless young women are de- 
bauched and left to choose between suicide and a 
life of shame. Illegitimate children are not scarce 
with you, and thousands of abandoned females roam 
the streets of your cities. 

You rail at our custom of foot-binding, but your 
own women constrict their waists with cord and 
steel until they appear, in our eyes, disfigured to 
the semblance of certain ill-proportioned insects; in 
which condition they must suffer great pain and in- 
convenience, and dare not stoop or bend the body 
lest there be a rupture of some of its parts. What 
with a flower-garden and museum on her head, now 
with bare arms and brazenly decollete, again with 
sleeves like balloons, unseemly projections to the 
hips and breasts, or hooped skirts, as fashion or the 
occasion may dictate, really your women show such 
strange notions that we should not be blamed for 
protesting against their contact with our wives and 
daughters lest they become similarly disposed. 

And your young men, who, by the way, are guilty 
of every vice found among us, if we except opium 
smoking, are not happy unless their necks are en- 
circled by choking walls of glazed cloth, which, with 
tight trousers and tall, clownish hats, makes them 



An Allegory 229 

equally ridiculous and as hopeless slaves of vanity 
as the women. The freedom of association you 
allow between the sexes appears to us in violation 
of the proprieties, and is a cause of unfavourable 
comment. If our women were resident in other 
lands, I believe they would duly respect and not 
brazenly disregard the proprieties as found estab- 
lished there. It seems impossible that your women 
can maintain pure hearts when they daily parade 
themselves before the gaze of men, the forms of 
slaughtered song-birds bedecking their hats, fre- 
quently with poisonous drugs giving a false white- 
ness to the skin or a temporary brilliancy to the eye, 
and clearly evincing flirtation as their set purpose. 
Allow us, we ask, to perpetuate the simple manners 
of the grandmothers of our race, who were modest 
in demeanour and kept their place indoors, minister- 
ing to the welfare of their husbands and children, 
and who were never accused of chasing after the 
flatteries of libertines. We protect our young wo- 
men from possible indiscretions by keeping them at 
home, or under the watchful eyes of elderly guard- 
ians ; and instead of permitting their infatuation 
with undesirable men, we select husbands for them 
and thereby avert unseemly escapades and such 
divorce proceedings as constantly plague the courts 
of your country. With your high living, your van- 
ities, and want of regard for customs of the native 
inhabitants, I am unable to perceive in what respect 
you are following the example of Christ ; who de- 
nied himself home and wife, and devoted all his 
energies to the cause of benevolent religion. Why, 
our so-called pagan priesthood are the only ones 



230 Divinity and Man 

who in these days keep fasts and vigils, refrain from 
worldy lusts and ambitions, and so pursue, in part 
at least, the methods of him you term a Saviour and 
the prototype of the Christian missionary. 

The priesthood of the Roman sect might lay 
claim to a certain fellowship with Christ, in being 
celibates and having less of the luxuries and recrea- 
tions than Protestants, but unfortunately we find 
them much concerned in acquisition of property, 
and prone to concoct political schemes looking to 
the extension of their material power. They have 
clamoured for and obtained the official status ac- 
corded to consular representatives of foreign govern- 
ments, are carried in green-coloured sedans, and 
desire to be regarded, not as common citizens, but 
as men of rank. The only solace I find in reviewing 
missionary effort is that a large amount of foreign 
money is thereby being spent in the country which 
feeds and keeps from mischief-making a considerable 
number of our poor; while genuine converts are so 
few that it may well be doubted if they are ever able 
to seriously affect our established institutions. Of 
all foreign creeds, the most likely to take hold in 
China is that of Islam, which is actually making 
headway in the western provinces, and without the 
support of any government. If there really ob- 
tained the spiritual consolation in Christianity as- 
serted by its preachers, your presence would not 
long be needed, for the converts, fired by an enthus- 
iasm resultant of their own increased happiness, 
would gladly spread the Gospel, and others spring- 
ing up in all directions to aid in such glorious work, 
could be counted on to soon bring the whole nation 



An Allegory 231 

into the Christian fold. But, as we find the con- 
verts showing no particular interest in their adopted 
creed ; and to all appearances quickly dispensing 
with it as soon as the influence of the foreigner is 
withdrawn, we feel justified in saying that Christ- 
ianity is not a religion suited to the Chinese people. 
It may reasonably be asked why most foreigners not 
connected with the missions severely criticise or op- 
pose the missionaries? Is it because they consider 
the missionaries not doing their full duty, or is it 
due to weakened faith in the doctrine? I incline to 
the latter view, and suspect that our people are 
alienating more men from Christianity than the mis- 
sionaries win over from Confucianism. Our practi- 
cal philosophy is contagious, I believe; and though 
probably not realising, or at least not admitting the 
cause, the foreign residents first throw off their 
Christian bigotry, then become either agnostics or 
actual Confucians at heart. Were it made as profit- 
able for them to become avowed believers in Con- 
fucianism as it is for some of our impoverished 
people to enroll themselves as Christian converts, 
we could probably show the larger gains. The cold- 
ness manifested by so many intelligent foreigners 
toward mission work leads to the thought that 
Christianity is not so much a system of moral phi- 
losophy as a politico-social organisation, the active 
supporters of which merely use the teachings of 
Jesus to subserve their attainment of mercenary 
aims ; and that a foreigner of disinterested motives 
on coming to understand the esotericism of the 
Orient finds his spirit in sympathy therewith and in 
revolt against Christian methods. 



232 Divinity and Man 

The Pope of Rome is surrounded by armed guards 
and all the pomp and regalia of a monarch, and yet 
chafes at the limits of his temporal power. No such 
ambitious glamour is attempted by our pagan priest- 
hood. Bishops of the English Church are em- 
powered as officials of the State ; are provided with 
castles and princely incomes ; for which expense 
tithes are levied even upon people who do not ac- 
cept the Anglican creed, and have, besides, their own 
churches to support. The Greek Church clergy 
parade themselves ostentatiously in long hair and 
black robes, and appear to exact the most servile 
obedience from their followers. Can you blame the 
Chinese for their fears and their disposition to re- 
sist the introduction of these strange creeds that 
give so many evidences of thirst for despotic power? 
The Mongolian mind desires tolerance in religious 
matters, and we rejoice that our country has never 
sustained an extremely bigoted and domineering 
sect. Confucian ideals are broad and rationalistic; 
the idolatrous ceremonials practised by the ignorant 
people are mainly derived from Buddhism, which is 
a creed of foreign origin. While it may be said that 
a majority of Confucians perform sacrificial worship 
at the shrines of Buddha and Tao, our men of higher 
education never do this except as a matter of form, 
although impressive ceremonials are admitted to do 
some good through allaying the morbid fears and 
fancies of weak men and hysterical women. The 
Christian ideal of a cruelly murdered god in connec- 
tion with the redeeming of human souls is in it- 
self enough, if deeply meditated upon, to cause 
the mothers of your land to bear bloodthirsty and 



An Allegory 233 

vicious sons. We should suppose that the less 
Christians meditate upon their hideous scheme of 
salvation, the better for them and their posterity. 
If the Scriptures were interpreted in their exact 
original terms, they would probably appear so at 
variance with modern dogmas as to cause all pious 
Christian people to scornfully reject them, as Christ 
himself would certainly be rejected, if visiting your 
churches in the unconventional manner he pursued 
when preaching the doctrines that caused his cruci- 
fixion. 

In conclusion of my argument, I venture to pro- 
pose Confucianism, which in principle encourages 
man to believe himself entitled to existence and the 
pursuit of whatsoever gives happiness with a clear 
conscience; and is a better basis for religious teach- 
ing than either the Christian dogma which makes 
God pronounce a curse upon the whole race because 
of an indiscretion on the part of Adam and Eve ; or 
the whimsical despotism which brings a thief and 
murderer to Paradise through an eleventh-hour con- 
fession and acceptance of the faith, and sends an 
honest, worthy citizen to eternal torture because of 
not receiving baptismal rites or failing of an appeal 
to Christ. I now submit the rostrum to my op- 
ponent. 

Interlude. — Enouin : Truly, Jebriel, this music 
is exceedingly good to hear. I shall secure vibra- 
tions of it with a rather cunningly designed phono- 
graph which I carry and will try to reproduce the 
parts on arrival home. 

Jebriel : The strains seem foreign to our sphere, 
and I dare say were brought from another planet by 



234 Divinity and Man 

some wandering spirit-musician, possibly the same 
whom the chairman of this meeting mentioned as 
having attempted to transpose them on lower earth. 
The many difficulties encountered in the transmis- 
sion to human beings, however impressionable their 
minds, of sublime ideas, poetry, and song are, as a 
rule, only overcome by souls possessed either of an 
intense disinterested desire to elevate and spiritual- 
ise humanity, or to achieve some special beneficence 
on earth in penance of past transgressions. Were it 
not for these benevolently disposed spirits I fear the 
lower world would be very poor in inspiration, since 
but few of the incarnate race are sufficiently pure 
and aspiring to win divine harmonies direct from 
their Elysian fountain source. The champion of the 
Christian missions is now beginning his argument. 

Cliristian : When on lower earth, the thought 
never crossed my mind that such a discussion as this, 
beyond the pale of physical beings, were possible; 
and I now consider it a misfortune that the Christian 
clergy do not endeavour to attain more knowledge 
of conditions existing here. I regretfully admit that 
in the doctrines held and taught by myself during 
many years on earth there was no promise that hu- 
man souls might pursue such interesting activities 
as those in which we are now engaged. Owing to a 
too close adherence to biblical records and to a want 
of nourishment for our theology through intuitional 
and psychic investigation, Christian preachers are 
unable to give as fair assurance as should be given 
concerning man's immortal future. In consequence 
of finding such remarkable and unexpected condi- 
tions in the realm of spirit my religious views have 



An Allegory 235 

been modified, and though still loyal to the essentials 
of former faith, the line of argument I shall take will 
in some respects depart from the orthodoxy of my 
brethren in the flesh. My endeavour will be to 
show that the basic tenets of all Christian sects have 
such superiority over those of other religions as to 
justify our best exertions to extend them through- 
out the world. 

Assuming the underlying principles of Christianity 
to be a special revelation from God, we have consid- 
ered it as devolving upon us to endeavour their trans- 
mission to all mankind, and this effort having been 
made in accordance with individual capabilities, our 
responsibility in the matter should cease and the con- 
sequences need not weigh heavily upon our minds. 
I hold it to be a moral obligation that any man find- 
ing himself possessed of spiritual truth, or that which 
is believed to be such, should set earnestly about its 
dissemination ; and, although blunders be made and 
turmoil result therefrom, he should be justified in 
the sight of Heaven for his well-meant efforts. It 
is usual for the vulgar members of every race and 
creed to revile and persecute those who differ from 
or question their opinions. In Christian lands there 
are laws to restrain persons of aggressive tendencies 
in this respect, and there is generally freedom for 
the expression of every shade of religious thought. 
We ask no more than this in China; and if the 
officials there fail to protect us, as the international 
treaties demand, I consider it proper when perse- 
cuted to appeal to our home governments. Such 
procedure, you suggest, does not accord with the 
methods of Christ. I answer that Christ probably 



236 Divinity and Man 

regarded himself, by reason of his divine birth, a 
citizen of whatever land he entered, and therefore 
not entitled to create international difficulties be- 
cause of the wrongs he suffered. With us, how- 
ever, who can claim but mortal origin, the case is 
necessarily different. While there may be certain 
grounds for the argument that a missionary should 
deny himself worldly impulses, patiently submit to 
indignities, and resignedly trust to a worthy exam- 
ple and spiritual truths uttered to cause an accept- 
ance of his line of faith, there yet appears sufficient 
warrant for asking the protection of our govern- 
ments on the ground that religion should everywhere 
and at all times be untrammelled and free, at least as 
regards benevolent works and doctrinal discussion. 
Our missionaries may in certain respects seem arro- 
gant in dealing with natives whose lowly order of 
intelligence, and consequent feebleness of purpose, 
make them unmanageable simply by the force of 
ethical persuasion ; and if a few can be pointed at as 
ambitious for political power, wealth, or advantages 
to their co-nationals, they are as heartily condemned 
by the majority of our own people as by others. 
The true missionary certainly should lay racial and 
political sentiments aside, and display a mild and 
courteous spirit, and also reasonable consideration 
for whatever the native has been taught to venerate. 
With regard to the outcry against the expense of 
foreign missions, there are many proofs we could 
name that this sacrifice is abundantly compensated. 
At home it stimulates a magnanimous and charitable 
desire to uplift the deteriorate elements of man- 
kind, which cannot but react beneficially upon the 



An Allegory 237 

participants. Those who unconstrainedly take part 
in such benevolent effort will find themselves en- 
nobled in their own estimation, and, even if in a 
measure bigoted or misguided as to methods, their 
motives should command the respect of all men. 
Then we must acknowledge an indebtedness to the 
backward races for many advantages our enterpris- 
ing commercial people obtain over them even in the 
local traffic ; which advantages, by the way, are not 
so chargeable to foreign aggression as to failure of 
the natives to adopt our systems of government and 
economic enterprise. We can best compensate such 
indebtment to your people by endeavouring their 
spiritual enlightenment and founding for them hos- 
pitals and institutions of learning, which should 
stimulate them to the creation of happier conditions 
for themselves. 

The charitable and humane efforts dispensed by 
Christian missions must in time develop a truer be- 
nevolence among the Chinese, which will call for 
public institutions on the practical lines prevalent in 
Western lands. Instead of merely feeding the 
youthful paupers, there will come to be industrial 
schools to train them for useful occupations. We 
find in the cities of China many beggar children, 
clothed in scant, unsightly rags, and their unwashed 
bodies repulsive with disease. Humane care of the 
orphaned and impoverished has proved a blessing to 
our social system ; for instead of leaving them to 
careers of wretchedness, wherein the only achieve- 
ment is propagation of vice and disease, many of 
these unfortunates are matured and qualified for 
the higher walks of life. I have to admit that the 



238 Divinity and Man 

majority of our missionaries consider their religion 
the only true one ; holding all others to be false and 
displeasing to the Almighty. Many of them, on 
the other hand, have their views broadened through 
study of other faiths and finding therein precepts 
that agree in part with Christian teachings, though 
it may be thought prudent not to make acknowledg- 
ment of the fact. The finding of certain inspired 
principles in pagan religions usually serves to make 
the Christian study more deeply the theology of his 
forefathers ; in which there can invariably be found 
an answer to every religious question an ordinary 
mind is concerned with. Missionary achievements 
are necessarily great or small according to the capa- 
bilities of the individual workers, and it is conceiv- 
able that some of our members do actual harm to 
the cause. Their living in comfortable foreign-style 
houses and appointing seasons for rest and recrea- 
tion is altogether proper, being essential to health 
and fitness for work in a climate and amidst in- 
fluences tending to enervate the foreigner. Our 
modern school finds that the well-kept minister is 
moved by pious zeal interblended with the spirit of 
tolerance ; whereas a half-starved mendicant priest, 
of whatever race or religion, is superstitious, morose, 
and fanatical. As to Christ's example of celibacy 
and his advocacy of a disciple being wholly conse- 
crated to Gospel preaching, and your assertion that 
the pagan priesthood best fulfil this routine, I an- 
swer that when extraordinary religious work is 
undertaken, such as Christ and his first disciples 
were concerned with, it is well to renounce all family 
cares, so that one's best attention may be devoted 



An Allegory 239 

to the cause. But, for the ordinary modern labourer 
in the diffusion of Christian beneficence, our Protest- 
ant sects consider it desirable to marry, believing 
home influences and responsibilities tend to improve 
rather than to detract from personal efficiency. 
Furthermore, the perfect home life we endeavour 
to exemplify brings us nearer to and in closer sym- 
pathy with your people. Your mendicant priest- 
hood may fast, and endure torturing vigils, but they 
certainly fall short of Christ's method of going 
among and exhorting the people to righteousness. 

In reply to your query as to why so many for- 
eigners appear to turn from the faith through con- 
tact with Orientalism, I can only suggest that the 
greater number of them never experienced any true 
religious sentiments. As a rule their hearts are 
alienated from such Christianity as they knew, not 
through Oriental philosophy, but by reason of riot- 
ous living and contact with your vices. If true 
believers were thus led astray we might well lose 
patience with the work. But when the natural 
waywardness of the human heart is considered, 
there is no surprise that many of our young men — 
loosed as they are from the restraining influences of 
home — should wreck their Christian faith upon the 
breakers that your pagan shores supply in abund- 
ance. When once man has yielded to sinful tempt- 
ings, the voice of Heaven, intimating the strait and 
difficult way of righteousness, becomes inaudible, 
and there ensues an unreasoning antagonism to 
whatever interferes with self-indulgence. We thus 
find a cause of opposition to missionary work in the 
misguided impulses of attainted and alienated hearts 



240 Divinity and Man 

among certain of our merchants, mariners, and of- 
ficials who reside in China. Others there are who 
fail to discover sufficient results from our work to 
justify the great cost of these missions, or, meeting 
with some of our weaker proselytes, they hastily 
conclude that the converted native is a worse man 
than the pagan. 

With reference to polygamy in comparison with 
our social evil, while some of your ignorant and 
downcast women may live with an appearance of 
content as wives or concubines of one man, it is not 
compatible with the enlightened womanhood of our 
civilisation to do so. The majority of our women 
will prefer single life, or marriage with an inferior, 
to sharing with several others a rich man's home. 
Some of our weaker women may love unwisely, or 
become mistresses of man's temporary pleasure; 
but such happenings are inseparable from conditions 
which give to woman the full privilege of choosing 
her own career. If schooled in Christian precepts, 
in connection with the practical wisdom generally 
accessible to our women while under the parental 
roof, she will know how to protect herself from the 
wiles of an evil-disposed suitor, and be able to earn 
an honourable livelihood if failing to make a desir- 
able marriage. Your young women are practically 
treated as slaves, not even being allowed a voice in 
the important matter of choosing their husbands; 
but in spite of the submissiveness they are taught 
to observe it is well known that many of them are 
doomed to most miserable lives; and some are 
driven to suicide through domestic ills. Their feeble- 
ness of character, as a result of non-education, is so 



An Allegory 241 

manifest that men cannot highly esteem them, and 
it is understood that they must be carefully guarded 
until old and ugly enough to be safe from improper 
designs on the part of the other sex. What is to be 
expected but degeneracy from a people who treat 
their wives and daughters with so little consideration 
as do the Chinese? Most of your women, to begin 
with, are crippled by the hideous custom of foot- 
binding, retarding thus their healthful movements 
in childhood, giving them untold sufferings, and in- 
capacitating them for efficiency even in the ordinary 
household duties. In the second place, through 
close confinement at home and want of general in- 
formation, they are unable to take part in the train- 
ing up of their sons for moral and enlightened 
citizenship. Finally, a woman of high natural en- 
dowments may be compelled to marry an ill-formed 
and half-witted man, who in another country might 
not succeed in mating at all to perpetuate his de- 
fective kind. 

Were it not for the doctrine declaring posterity 
essential to an individual's future happiness, women 
would be permitted to select their husbands and 
men their wives; and this natural procedure in con- 
nection with its necessary consequence, a maturer 
age for marrying, would result in fewer and better 
men in China, which is evidently your most pressing 
need. The participation of the affections in choos- 
ing mates would, I believe, evolve a new element in 
the Chinese character, an element partaking of the 
benevolent sentimentalism of our Western races; 
while some of the meaner traits chargeable to your 
present generation might be eliminated. With such 



242 Divinity and Man 

unreasonable customs as now prevail, and particu- 
larly that which holds womanhood to an inferior 
plane, — ostensibly to the end that every man, re- 
gardless of mental and physical fitness shall be pro- 
vided with a wife, — it is no wonder that the glory of 
your Empire is waning fast, and that the once proud 
Chinese people are being made the vassals of for- 
eigners. To me it seems within the bounds of pos- 
sibility that when a human being is become infused 
with Christian love, the acquired faculty effects 
changes in and enlarges his intellectual and sen- 
sorial powers whereby the intelligence, stability, and 
beauty of his personality are enhanced ; and these 
qualities being communicable to others and transmit- 
table to posterity, should in due course interpermeate 
and improve the whole race. Christ, having this 
love-endowment as a heritage from Heaven, sought 
to impart it to others, and gave concise instructions 
to his disciples that it should not be treated as an 
exclusive Oriental mysticism by them, but nurtured 
assiduously and disseminated freely throughout the 
world. It is since the affectionate Christian spirit 
gained hold upon our people of the Western Hemi- 
sphere that they have become the most enlightened, 
humane, and physically beautiful of all mankind. 
Previous to the introduction of this Christ-principle 
among them, the Europeans were pagans, and were 
generally estimated as inferior to Asiatics. It is 
supposable that if this redeeming principle be incul- 
cated in the Chinese, they, like the Europeans, will 
in time develop those magnanimous and substantial 
qualities ever essential to noteworthy human achieve- 
ment. 



An Allegory 243 

In your citation of certain decadent tribes with 
whom Christian missionaries have laboured, you 
fail to take into account that their misfortunes can 
be traced to many causes other than religious teach- 
ing. The people who can be truthfully said to have 
met with these disasters were in most cases brought 
prematurely into economic competition with Euro- 
pean colonists. In order to succeed as competitors 
with civilised men, several successive generations 
from the savage state are necessary for the inception 
of certain important energies of mind and body ; and 
it sometimes happens that ere such development can 
take place the majority of a wild and defective tribe 
will suffer extinction — not through any fault of re- 
ligion, but through their adding the vices of the 
ruling race to those they already possess. The 
Chinese being more advanced in the capabilities for 
industrial effort, and better acquainted with the vices 
of civilisation than any people who have suffered at 
the hands of Christian colonists, and furthermore 
having such numbers in the land that foreigners can 
gain no footing as settlers, surely there is no danger 
to your race from any of the causes we concede to 
have brought disaster to certain weak barbarians. 
As for weakening any truly commendable incentives 
to parentage in your people, why, we teach Christ's 
injunction for men to love their wives and fami- 
lies, and for children to honour their parents. Our 
worthier men marry, and train up their children 
fittingly for the walks of life; and, as a rule, only 
those devoted to the material ambitions or sensuali- 
ties avoid home responsibilities or set themselves to 
exert a contaminating influence upon society. Those 



244 Divinity and Man 

making no pretence of following Christian precepts 
are outside the lines of our responsibility, and we 
look upon them as being more reprehensible than 
the heathen, in that they have had Christian oppor- 
tunities and training. 

In your practice of sacrificial worship we are able 
to discover many evils. The production of vast 
quantities of prepared paper and expensive aro- 
matics, to be burnt at graves and at the shrines of 
your deities, imposes a heavy tax upon national in- 
dustry. The human labour expended upon articles 
to be thus destroyed, and in making gilded idols, 
shrines, and useless pagodas, if devoted to practical 
religious purposes, would build numerous stately 
churches, theological schools, and asylums for the 
unfortunate ; adding thereby many tangible evi- 
dences of a wholesome moral power in the nation. 
Concerning the vanities of our women, they cer- 
tainly are in some respects overconspicuous; yet, 
all things considered, scarcely exceeding like pas- 
sions of the sex in other races. We cannot admit 
that lacing of the waist, which is purely voluntary 
with the individual concerned, entails half the suf- 
fering of foot-binding as practised in your country, 
which, moreover, is inflicted upon children in spite 
of their piteous protests. Unseemly vanities Christ 
strongly inveighed against, and all religious and so- 
ber-minded people condemn them. By compar- 
ing female costumes of the present time with those 
of the past, it is seen that our women are progress- 
ing toward more sensible and modest fashions ; giving 
us reason to hope that ere many years their dress 
will neither give inconvenience to the wearers nor 



An Allegory 245 

unnatural and offensive proportions to their physical 
outlines. 

In closing my argument, I wish to call attention 
to and emphasise the fact that those who contribute 
to the support of the missions, and a majority of 
them that go forth to fulfil the work, are actuated 
by religious and benevolent motives. They realise 
the terrible evils existing in the once powerful Em- 
pire of China, and that no religious or other force 
indigenous to the country seems capable of dealing 
with the situation. Vast areas of your most fertile 
soil are devoted to opium culture, and the victims 
of that terrible drug are daily increasing. Your 
official system is corrupt and incompetent, and we 
see no moral influence in the land likely to reform 
it. I am aware of no better method of helping the 
Chinese people out of their present distresses than 
the introduction of the religion and civilisation of 
Christendom among them, and this our missionaries 
and their supporters are making a determined effort 
to accomplish. 

INTERLUDE. — Ittigurh : These splendid contests 
ought to have most beneficial effects upon the in- 
habitants of your planet, Jebriel. 'T is a very rich 
world to show all these wondrous intellectual varie- 
ties. 

Jebriel : Our races and civilisations are in the pre- 
sent age widely apart, and their attainment of an 
entirely friendly and magnanimous bearing toward 
each other will require yet many years of effort on 
the part of inspired and studious minds. The su- 
perior civilisation has its brightest promise of being 
realised through a closer union — now in process of 



246 Divinity and Man 

formation — between the stronger elements of the 
Caucasian family ; which will give opportunity for 
the unfoldment of many latent powers in their sons 
that were long retarded by destructive internecine 
wars. The nationalities of this fair lineage have 
almost attained to the morality and intelligence of 
being able to do away with disastrous war: their 
governments being practically pledged to peacefully 
arbitrate all subjects of controversy that may arise 
between them ; but the parcelling out of spheres of 
political influence among the weaker races still sup- 
plies a cause of dangerous jealousies. When these 
leading nations have reached a settled and harmoni- 
ous status with regard to their commerce and de- 
pendencies, it is expected that they will mutually 
and intelligently enter upon the cause of uplifting 
the less fortunate branches of humanity, and so 
bring about happier conditions than have hitherto 
prevailed on earth. 

Enoiiin : A truly enchanting chorus is that now 
being rendered ; with instruments and voices all so 
well trained and harmoniously attuned. I would 
suggest that the inspiration for these melodies had 
come straight from the divine source of spiritual joy, 
and that the soul who transposed and adapted them 
to this world was of angelic purity. I sincerely 
hope, Ittigurh, that we shall succeed in reproducing 
the music upon our own planet. Now the stately 
Arab President of the meeting is about to commence 
his discourse upon the merits of the arguments we 
have heard. 

Mohammedan : In comparing the two religious 
systems that have here been discussed, we find 



An Allegory 247 

benevolent sentiment the more conspicuous in 
Christianity; while Confucianism may be said to 
show a more practical philosophy, or rationalism. 
The founder of Christianity, whether he be regarded 
as Divinity or as man, was a public speaker and did 
all his teaching by word of mouth. The founder of 
Confucianism was a writer, a learned man, who set 
forth his doctrine in books. Jesus, who seems to 
have held all worldly institutions and learning as of 
small account, made no effort to hand down a writ- 
ten theorem, leaving it wholly to the eloquence of 
spiritual inspiration to perpetuate the faith. The 
outer methods of both prophets have been more or 
less faithfully sustained by their respective followers 
to the present day ; but the esoteric ideals of nei- 
ther have ever had a full and satisfactory exposition. 
The adherents of Confucius have cultivated a certain 
rationalism and a disposition to recluse and meditat- 
ive devotions, while the followers of Christ advocate 
an unquestioning religious faith, fervent preaching, 
and gregarious public worship. As results, we find 
among Confucians a class profound in letters, and 
able to comprehend something of the esoteric doc- 
trine ; but the ignorant masses have had to content 
themselves with the contemplation of outer symbol- 
isms, or else resort to the simpler regime offered by 
a degenerate Buddhist priesthood. Among avowed 
Christians there has never been a distinctly learned 
or religiously scientific class : abstruse and esoteric 
thought upon religion being rejected in favour of 
the plainly expressed sentimentalism of Christ. If 
we consider the present moral and political status 
of the nations in which these two systems of religious 



248 Divinity and Man 

teaching obtain, and take no account of indigenous 
powers in the races concerned, more good appears to 
have resulted from the methods of the emotional 
moralist Jesus than from practices inaugurated by 
the more profound reasoner Confucius. 

The Christian custom of public gatherings, in- 
cluding both sexes and members of every class and 
condition of society, must be adjudged conducive to 
general mental improvement in the nation, what- 
ever the measure of wisdom in that which is taught. 
Even though much of the creed expounded by 
Christian enthusiasts appears to a learned Confucian 
the veriest nonsense, it may nevertheless benefit the 
hearers of it by leading the ignorant to take thought 
of moral questions, and the more cultured possibly 
to undertake the solution and exposition of a truer 
doctrine. Neglect of this manner of religious dis- 
cussion, which must be regarded as an essential in 
the moral training of the lower classes, may be 
cited as a serious defect of modern Confucianism; 
and a strong factor in causing the Chinese people to 
proceed to such excesses with idolatrous ceremonials. 
Owing to the absence of public debates and preach- 
ings upon subjects of world-wide import, the citizens 
of China have poor opportunities to acquire the en- 
lightened views and social amenities that are com- 
mon in Christendom. 

The more devoted followers of Christ are of the 
less cultured people, there being no deep philosophy 
in his recorded teachings to attract and hold an ad- 
vanced intellect ; and it would seem that this con- 
dition might be remedied by an infusion of certain 
logical features of the Confucian classics. On the 



An Allegory 249 

other hand, the only true followers of Confucius are 
of the lettered class, uneducated men being unable 
to comprehend the profound language in which his 
philosophy is expressed ; and there might be a 
remedy for this in an infusion of some of the 
emotion-stirring simplicity of Christ. Apparently, 
however, the literati of China will not embrace 
Christianity because its doctrines do not contain 
those philosophic principles which appeal to deeply 
meditative minds, and many rationalistic people 
of Christendom will continue alienated from the 
churches through the same cause. Many of the 
ignorant and middle-class Chinese will become at 
least nominal Christians, and by their influence there 
should in time be developed a general desire for 
public worship that will either revolutionise Con- 
fucianism or bring about a compromise creed em- 
bodying the better features of the two systems. 
There is actual hope for an all-sufficing religion from 
a combination of the mysticism and philosophy of the 
Orient with the sentimental ethicism of the West. 
Interconnected with the teachings of modern Christ- 
ianity is much practical information, which assists 
in the enlightenment and upbuilding of the race. 
Notwithstanding there are frequent and somewhat 
serious conflicts among the converts of different 
sects, and between them and Confucians, it is gen- 
erally thought that the Mongolian people will not 
develop the fierce bigotry characteristic of the more 
excitable European races ; and even if Christianity 
attains dominating power, there will be no such 
bloodshed as marked its early epochs in other lands. 
In taking note of the missionaries, it is apparent that 



250 Divinity and Man 

many of them have but a frail conception of the true 
spiritual light ; being merely impelled by an unrea- 
soning emotional fervour or sentiment, with a de- 
ficiency in both the wisdom and charity that every 
religious teacher should possess. The Christian 
propaganda may in time find it expedient to refrain 
from attempting an exposition in Oriental lands of 
certain untenable features of their creed; and Con- 
fucians will possibly expurgate some of the erroneous 
conceptions attached to their ancient system and 
proceed to enliven it with new and virile principles. 
Such as make use of the term heathen toward men 
whose only offence is that they maintain a strange 
or inferior religious belief, have not in their own 
hearts sufficient magnanimity for success in the cause 
they serve ; and he that speaks contemptuously of 
another's doctrine or jeers at his devotional meth- 
ods is devoid of true benevolence and is capable of 
violent measures in the name of religion. Further- 
more, he that can think complacently of his neigh- 
bours as being doomed to eternal misery because 
they accept not his religious views is a barbarian at 
heart ; and when a man of this spirit attempts mis- 
sionary work he is more likely to excite hostility in 
the natives than to attract them to his cause. 

In every religion there are the true adherents of 
certain spiritual principles, and also those who revere 
only its external formalities ; and a few will always 
be found critical of and antagonistic to the prevail- 
ing order. It does not follow that because a man is 
opposed to the creed of his kindred he must be a 
bad or inferior citizen. It may be that he is either 
intellectually beyond his time or surroundings, or 



An Allegory 251 

lacks development in spiritual veneration ; which 
latter condition can well be considered a misfortune, 
in that, aside from the joys of the true religious ex- 
perience, such veneration affords the strongest of 
safeguards against vicious temptings. The first aim 
of every creed should be the fostering of divine 
worship, as against an attraction toward external 
ceremonials, the usual purport of which is to repress 
true religious sentiment. A detailed comparison of 
Oriental with Occidental religious customs, showing 
whether it were better for the people to resort hete- 
rogeneously to the shrines and temples, or to con- 
gregate at appointed intervals for worship, would be 
interesting if time permitted our pursuit of the sub- 
ject. It is a custom of the Oriental to meditate and 
pray alone in a place of sacred influences, kneeling 
before an emblem or image of a beloved one believed 
to have attained an exalted state in Heaven ; the 
Westerner considers it more profitable to attend 
church and unite with others in prayer and psalm- 
singing. The two methods are more or less char- 
acteristic of racial temperament, but whether as 
a result of generations of religious teachings — as 
proposed by the speaker for Christianity — or of in- 
herent and ineradicable race qualities, cannot easily 
be determined. The unostentatious and deep-think- 
ing member of whatsoever race will prefer to medi- 
tate upon his heartfelt sentiments alone in such 
surroundings as inspire a religious frame of mind ; 
this being to him a more sacred service than any 
function or ceremonial connected with public gath- 
erings, wherein the attractions of sex and vain dis- 
play of dress tend to evoke worldly rather than 



252 Divinity and Man 

spiritual thoughts. Such, however, as are not dis- 
posed to contemplative reverie; or to whom the 
solitudes of nature are more suggestive of evil than 
of beneficent influences, find their spiritual solace in 
church and under the tuition of preacher or priestly 
functionary. The proposition suggested by a review 
of these two methods of worship is that both should 
be cultivated by whosoever is ambitious to rise 
above the common plane of intellect. 

While attendance of public meetings gives a de- 
sirable social polish, profound meditation, so neces- 
sary to an attainment of ideas beyond the usual 
channels, is best pursued in nature's exclusive do- 
mains, where the soul gains a peculiar strength and 
inspiration from her uncontaminated harmonies. 
The forms, as well as the doctrinal theory of every 
great religion, have invariably suffered much altera- 
tion in their transfer from a people of a certain 
temperament and status of civilisation to others 
widely divergent from them ; but the average mis- 
sionary seems to expect the doctrine he propounds 
to retain its original features, and to change the 
character of the convert to his own ideals. The 
simple and natural religion of Christ did not suffice 
for the ceremonious and imaginative Romans; and 
when in due course the Christian name and certain 
tenets connected therewith were accepted by them, 
they injected into their new religion many of the 
idolatries of that which it displaced. Christianity 
later found an expression nearer to the original doc- 
trine among the more stable and prosaic population 
of northern Europe, where no complex or fantastic 
theology had ever been developed ; and from this 



An Allegory 253 

quarter has come the Protestant division of the 
faith. Through the influence of Greek and Roman 
mythology Christ became a god, miraculously born 
to save the human race ; for under the overpowering 
influence of their idolatrous paraphernalia these con- 
verts failed to perceive that he claimed oneness with 
Divinity by reason of the purity and spiritual ex- 
altation of his heart and mind, not because of an 
incarnation different from that of other men. 

The real doctrine of Christ, I assume, was in con- 
formity with the basic principles of Semitic theology, 
which declare the existence of but one God, whose 
purposes are revealed through the inspiration of pro- 
phets. This original creed became modified to suit 
the mental condition of the people embracing it, 
and similarly any Chinese who adopts Christian- 
ity, when free from foreign supervision, may be ex- 
pected to modify it to correspond with his racial 
temperament and inherited ideals. There ever pre- 
vails among mankind a tendency to divert worship 
from the single overruling Infinite to imaginary 
saints or demi-gods. The prophets of Israel strove 
hard to maintain pure monotheism, but the people 
persisted in going after false gods — with their pur- 
ported promises of a cheap escape from the conse- 
quences of sin and an easy access to Paradise. The 
hearts of a good many modern people seek for Jesus 
as one who will confer the personal favour of re- 
deeming them from their just deserts. The Catholic 
branch of Christianity presents the Virgin Mary as 
the more accessible and effective intercessor with the 
Almighty ; and quite naturally as the wife of God 
she should seem a very suitable intermediary for 



254 Divinity and Man 

those who imagine they can bribe their way, or get 
into Heaven otherwise than on their personal merits. 
It is human nature to be slovenly in matters that do 
not urgently demand attention, and any doctrine is 
attractive that offers an easy escape from personal 
effort and places the responsibility upon some oblig- 
ing saint or saviour. The majority of men, knowing 
themselves guilty of violations of the moral law, and 
finding it difficult to maintain the austerities es- 
sential to a clear conscience, are only too glad to 
discover a scapegoat for their sins such as is pre- 
sented in the crucified Christ. The Christian Bible, 
like unto the scriptural record of many other relig- 
ions, is an attempt to interpret spiritual existence 
and the Divine Will. The unbiassed seeker after 
spiritual truth, while holding in profound respect 
the prophets of old who endeavoured an inter- 
pretation of the Infinite, must still consider them 
merely as inspired human beings more or less prone 
to error, and so form his own opinion as to what 
part of their work is acceptable for guidance under 
modern conditions. The bringing of Christianity into 
China is portentous of civil strife, and it is possible 
that through its influence human blood will be out- 
poured as never before in the Empire. Armed strife 
is inevitable in any land where the conservative ele- 
ment makes a blind and desperate effort to check 
the inroads of new and progressive forces. What 
is most to be dreaded is the uprising, under the 
Christian name, of an ignorant horde, who will in- 
stitute wholesale slaughter and pillage, but no 
beneficent reforms. 

The Tai-ping rebels, who devastated the southern 



An Allegory 255 

capital some years ago, showed a disposition of this 
kind ; and we also might mention the occasional out- 
breaks of a rabble calling themselves Mohamme- 
dans, but whose conception of our faith is practically- 
limited to the prohibition against eating swine flesh. 
The question of life generation, and the relation of 
prenatal entities to the intellectual power of nations, 
has been considered by a few nonconformist or in- 
dependent minds ; but is superstitiously avoided by 
the clergy of almost every creed, the Brahmin and 
Buddhist philosophers, in fact, being the only ear- 
nest investigators in this direction. It seems a pity 
that so little is known of the wondrous process 
whereby the incipient souls, creative of all the 
classes and orders of vital being, achieve incar- 
nation through their materialised affinities. If the 
inner workings of nature were studied more by the 
Christian clergy, and biblical traditions given less 
consideration, doctrinal preaching would soon attain 
a more rational basis, with the adoption of better 
methods for making proselytes among the inferior or 
barbaric races. It would be understood that souls 
which incarnate with these people are of such a 
lowly order that the barbaric condition in life is 
peculiarly suited to their inclinations and enjoy- 
ments. One who is inherently an inferior is hap- 
piest and most serviceable, in the world's material 
economy, in the squalid and precarious conditions 
of primitive life. If forced into highly civilised 
associations, his uncouth nature is depressed in find- 
ing himself deficient in the faculties for industrial 
enterprise and appreciation of the works of genius ; 
and from this melancholy ensues a disposition to 



256 Divinity and Man 

revel in vices which complete his ruin. Of the spirit 
entities that now resort to earth for incarnate exist- 
ence there are many intellectual inferiors, who, if 
finding no barbaric races to receive them, would ap- 
pear as vagrants and criminals among civilised men, 
and cause much disorder and suffering. 

The subject of vanity is somewhat difficult to deal 
with ; but its remedy should be found in a religious 
sense which restrains from extravagances in dress 
and a desire to outshine others, and in the ability 
to discern true beauty resulting from health and 
bodily comfort from false and affected attractions. 
Vanity ordinarily defeats its own aims in giving a 
tawdry, unreal, or uncomfortable appearance which 
is offensive to others, but is not likely to become 
patent to its possessor. Constriction of either the 
feet or waist to attain bodily proportions never in- 
tended by nature, or the use of drugs injurious to 
health for the sake of a temporary charm, evidences 
a barbarous condition of mind that should be decried 
by every teacher of morals and religion. The chief 
purports of religion are to sustain the moral law and 
fit human souls for their spiritual future, and what- 
ever creed best serves these ends is obviously the 
most desirable to perpetuate. The devout Christ- 
ian, in accordance with instructions received, re- 
gards his religion as the only true guide to future 
happiness; and the true Confucian is equally confi- 
dent concerning the potency of doctrines laid down 
by the patron saint of his race. 

The inscriptive system of Chinese literature is 
cumbersome, and the mind of youth is so taxed 
in mastering' its details as to leave small chance of 



An Allegory 257 

gaining such general information as is required for 
administering great enterprises. The literati, on 
whom China depends for guidance, are through this 
cause made narrow-minded and conservative, and the 
remedy can scarcely be short of a change in favour 
of the simpler letters used by the more advanced 
foreign nations. Weighing impartially the argu- 
ments offered by the parties to this dispute, I render 
the opinion that Christian missionary work ought to 
continue, though preferably on broader or, generally 
speaking, more Christlike lines. I would urge the 
adherents of Confucianism to bestir themselves to 
the enlivening of their ancient philosophy with 
modern ideas, and to an adoption of the best meth- 
ods of Christendom ; for it is only through a healthy 
spiritual growth that the Middle Kingdom can hope 
to again take rank among the leading nations. 

Enoiiin : Wilt thou tell us, Jebriel, something 
more of the history of this Christ we have heard so 
much of in your world? 

Jebriel : In life I was a Brahmin and had but little 
acquaintance with Christian lore — Krishna being re- 
garded as the saviour of my people. From the in- 
formation upon the subject I have gathered since 
my disembodiment, it seems that some two thou- 
sand years ago there appeared in Asia Minor a He- 
brew moralist named Jesus, but latterly termed the 
Christ or Saviour. The doctrines enunciated by 
this teacher contained certain peculiar features dis- 
tinguishing him from all other prophets and sages of 
whom we have any record. His principal themes 
were the universal brotherhood of man, the fatherly 
relationship of God to beings of our lower world, and 



258 Divinity and Man 

heartfelt worship as distinguished from ceremonial 
functions. He besought men to lay aside base pre- 
judices, to love and mutually aid each other, and 
to worship God as the parent of all mankind, not as 
a mere tribal deity. He taught the unity of all 
righteous principles of the human mind with an 
overruling Power, and that through prayerful devo- 
tions and a correct course in life man might become 
divine and deserve the title of a true son of God. 
The people of his time being too corrupt and ignor- 
ant to appreciate these doctrines, and the priesthood 
fearing their established creed might come to grief, 
a conspiracy was formed to destroy him. He was 
crucified, but his disciples continued to preach and 
extend the doctrine. The religion thus founded 
achieved nothing worthy of note in Asia Minor, but 
on reaching Europe it took firm hold upon the peo- 
ple there, and soon the great Latin and Greek hier- 
archies came into being. The Greek denomination 
prevailed in eastern Europe, while the western part 
of this continent came under the tutelage of the 
Roman Church. The priesthood brought together 
all obtainable information about the disciples of 
Christ, and, adding thereto certain Hebrew records 
and traditions, the doctrinal system of Christianity 
was completed. Eventually there was revolt in the 
Roman Church, and a Protestant sect came into ex- 
istence with a somewhat purer and more liberal in- 
terpretation of the faith. Thenceforward schisms 
increased throughout the Roman world — these evi- 
dently being due to various and confused accounts 
of Christ's teachings, and the effort to make them 
harmonise with ancient Hebraic theories. The 



An Allegory 259 

Romans were probably the first to proclaim Jesus a 
miraculously begotten son of God, though the 
modern Testament is so worded as to indicate that 
his first disciples, or Apostles, held and taught this 
view, therein being quoted certain references in the 
Hebrew scriptures to an expected Messiah or Re- 
deemer of the race. This doctrine of an immaculate 
conception is taught throughout the Christian world 
to-day, and apparently to this doctrine is mainly due 
the skepticism so widely prevalent there. Ah ! I 
have just sensed a private discussion upon the 
divinity of Christ between two clergymen on the 
earth-plane, which if I can get conveyed to your 
perception will probably complete the information 
you desire. You will observe that, while we are a 
long distance from the disputants, as soon as a cer- 
tain mental sympathy is attained their words are 
rendered as tangible as if spoken close at hand. The 
principle of this method of long-distance interviews 
is now being physically experimented with on earth, 
and when man is eventually aware of its possibilities 
for communicating with the spirit world, a great 
revolution will take place in religious thought. 
However, a general application at the material end 
of the line, in the system of interviewing you are 
about to experience, will be deferred yet many 
years, for the reason that at the present time but 
few men have the necessary combination of traits to 
enable them to engage in such abstruse and prospect- 
ively unremunerative work. 

Enouin : I now have your telegraphic connection 
well in hand, and the argument between the clergy- 
men is perfectly clear to my perception. 



260 Divinity and Man 

Trinitarian Clergyman: In conclusion I assert the 
evidence is complete and fully proves Jesus a truly 
begotten son of God. The sacred scriptures pre- 
dicted his coming so accurately that we have no oc- 
casion for doubts upon this subject. The numerous 
miracles he performed indicate powers that only a 
God can command, while the benevolence displayed, 
even toward his worst enemies, attests the superhu- 
man qualities of his heart and mind. No; 't would 
be heresy to admit your boasted liberal views, and 
regard fraternally the doomed hosts of heathendom. 
We hold fast to the belief that Jesus was the real 
Messiah and son of the living God, seeing in him a 
completion of the Holy Trinity — Father, Son, and 
Holy Ghost — which rules heaven and earth; setting 
our hearts firmly against any teaching that comes 
from men uninspired with his doctrine. To lose this 
true faith would mean our utter demoralisation on 
earth and eternal punishment hereafter. No inven- 
tion of the human intellect can compensate for our 
belief in the extreme goodness of the Almighty in 
giving His only son to suffer fleshly torture and 
death that man might have eternal life. The plan 
of salvation outlined in the Gospel of Christ is per- 
fect to whosoever will see with the eye of faith, 
and they that ignore him and seek Heaven through 
the byways of other and false religions will surely 
have eternal sorrow for their portion. 

Unitarian Clergyman : We have no quarrel with 
the conventional or professedly orthodox brethren 
as to prophetic inspiration or the divinity of Christ ; 
but, if conceding both we claim the right to our 
opinions as to the nature and methods by which 



An Allegory 261 

these sainted ones received their commission to 
teach mankind. The estimate of Jesus held by a 
majority of those in my line of reasoning is that he 
was a man of superior qualities in his time ; a teacher 
of moral precepts and a healer of mental and physi- 
cal ills, well deserving the affection and praise of all 
his fellow-men. We esteem it to his greater glory 
in thus being considered a man and possessed like 
others of the fleshly temptings; instead of a God 
with the powers of Heaven to do his bidding. For, 
if only a man and subject to weaknesses peculiar to 
the race, having somewhat of sympathy toward the 
incentives and pleasures of material life, he showed 
remarkable piety and a most praiseworthy disposi- 
tion thus to sacrifice self that others might be pro- 
fited. Call him a God, and what do we expect but 
Godlike and superhuman qualities? Why, then 
the sacrifice becomes purely formal and routine, and 
withal not very great ; since he would necessarily 
have a full knowledge of the eternity of bliss in 
store, and foreknowing every trait of human-kind, 
their base passions need not distress him. Thus 
estimated, 't would be reasonable to suppose he 
suffered no real pain on the cross, since, having the 
powers of a God, he could easily subdue the nerves 
of sense; or, if so choosing, might even receive 
pleasure from the nails that pierced his flesh. 

As a God Jesus does not fulfil legitimate expecta- 
tions ; for with infinite agencies so near, he ought to 
have achieved more than he did in the interest of 
mankind. Why did he confine his works to a 
limited field like Palestine? Would it not have been 
greater wisdom to have briefly visited in turn all the 



262 Divinity and Man 

populous empires of his day, giving to each in turn 
the gospel of salvation? Then, why did he waste so 
many years as a mere wood-worker? Has a God so 
much time to spend upon an ordinary manual occu- 
pation, and in competition with finite toilers? He 
commenced to teach at the age of thirty ; did he not 
know as much at twenty? Finally, why should not 
a God himself write the gospel he was commissioned 
to disseminate, instead of leaving it to his followers 
to make a muddle of? We might expect a Heaven- 
sent Deity to write the purport of his mission indeli- 
bly and on paper that would last through eternity ; 
and to present to each nation of earth a copy thereof, 
so that sectarian quarrels and the possibility of skep- 
ticism would be forestalled. 

The Jews were praying for a Messiah, and surely 
they would not have rejected him if coming with 
proper credentials. They asked that signs and con- 
vincing evidence be given to show that the Messiah 
had really come, and for this no reasonable man can 
censure them. They seem to have been religious 
men, according to their lights; and as Jesus de- 
nounced beliefs and ceremonials regarded by them 
as most sacred, while failing to give satisfactory 
proofs of his authority for so doing, it is not sur- 
prising that they sought his destruction. Let us 
now examine the doctrine of the liberal religionist 
and see if it does not place Jesus the man in a far 
more satisfactory light than Jesus the God, who 
could do wonders and actually achieved so little 
more than several admittedly human sages and 
prophets we might mention. We will hold in our 
mental vision Jesus the man, a carpenter toiling at 



An Allegory 263 

his trade, the while his spirit deeply grieved at the 
sin-burdened state of humanity, and yearned for a 
remedy. At the age of thirty he had solved the 
problem of how best to serve his fellow-men. With 
mind attuned to Heaven's inspiration, and soul en- 
thused with benignant fervour, he entered upon a 
career of religious teaching. Evidently his scholarly 
attainments were not great, and whether he had 
previously travelled extensively or not we have no 
means of discovering; but that he was possessed of 
divine inspiration, and found words of eloquence in 
which to express it, we have satisfying proofs even 
in the present fragmentary record of his career. 
Urged by soul-felt enthusiasm and righteous energy, 
he moved from place to place, preaching with a 
persuasive fervour that drew multitudes to hear 
him, while even the learned Jewish elders were con- 
founded by his strange yet convincing propositions. 
He defined Deity as endowed with parental affection, 
instead of with fickle and vindictive qualities, such 
as were attributed to the Jehovah of Mosaic tradi- 
tion. He proclaimed the oneness of the righteously 
inspired soul with Divinity, and urged men to en- 
deavour such sanctification of heart as would secure 
this estate. He healed certain human ills, — probably 
through the influence of the emotional exaltation 
and faith he was able to inspire, in connection with 
the pure magnetism of his own personality, — effect- 
ing, it is fair to assume, many remarkable cures, 
though the biblical accounts no doubt exaggerate 
these events. Such were his good works ; of the 
mistakes he made we have no record. 

If we take Christ's own recorded words as a basis 



264 Divinity and Man 

for determining his true status and make a little 
allowance for possible misquoting, the more logical 
inference suggests that he was a son of man by 
birthright and a son of God by attainment. It is 
comprehensible that through purity of life and in- 
tercommunion with spiritual power, Jesus acquired 
a sanctified and truly religious heart, and under its 
influence felt himself entitled to claim a spiritual 
unity or sonship with Divinity. But the priesthood 
of later times seem to have thought it a serving of 
Church interests to proclaim him singularly divine or 
superhuman by birthright, which proposition would 
harmonise with the ancient European theory of 
demi-gods, and so make proselytism in this part of 
the world easier. Thus, we believe the apostolic 
records came to be extensively revised ; some of the 
utterances of Jesus being actually construed to 
imply the very opposite of what he intended. To 
the critical observer there are sure evidences in the 
modern Testament of the interpolation of Christ's 
actual teachings. An expert in anatomy, we are 
told, is able from a mere fragment of an osseous 
framework to determine the outlines and propor- 
tions of the animal to which it belonged. He will 
select from a miscellaneous heap of fossils those ap- 
purtenant to the creature he wishes to reconstruct, 
rejecting at sight whatever is foreign to the original 
form. In like manner an adept in psychic and men- 
tal phenomena will recognise the sentences of a 
genius he has studied wherever he finds them, and 
is also able to detect any disfigurement to which 
they have been subjected. Such an adept may at- 
tain a psychical rapprochement with the genius of 



An Allegory 265 

Christ, even from the fragments perpetuated in the 
gospel records, and become qualified both to detect 
all superadded phraseology and to supply that 
which will better fit the original expression. By 
taking this view many strange and inconsistent say- 
ings are easier explained, while really there is naught 
in such change of base to detract from the faith and 
hope of Christendom. 

In order to believe Christ a God it is necessary to 
stifle reason, admit a Divine interruption of nature's 
law, and proscribe all questioning of the views cer- 
tain ancient oracles of the Church have set forth 
concerning his origin and mission. So soon as one 
employs his rational powers upon the subject, the 
evidence of Christ's divinity, other than that of per- 
sonal attainment possible to many human beings, 
becomes very hazy. There is nothing singularly 
Godlike in the utterances accredited to him ; in 
sooth, there is no word or idea beyond the powers 
of a highly enlightened and inspired human intellect. 
It was a custom in ancient times to make demi-gods 
of men who displayed uncommon genius ; hence it 
is not to be marvelled at that Jesus was declared a 
Deity ; and by reason of his affectionate disposition, 
a suitable intercessor with his Father for mankind. 
On these grounds we of the liberal school esteem 
Jesus as a prophet and reformer of religion who sac- 
rificed life for principles ; but our worship is directed 
to the Divine Spirit which in single might overrules 
the universe. 

Jebriel : We who are outside the Christian influ- 
ence find naught in its doctrines or history to imply 
an origin different from that of most other religions 



266 Divinity and Man 

on earth. When the language of any of the nations 
or tribes of past ages had attained a capacity for 
thought-expression, enabling historic or traditional 
records, there invariably came forward certain indi- 
viduals possessed of a penchant for psychical investi- 
gation and with the egotism of leadership, who 
proceeded to examine human actions and their con- 
sequences as a basis for a moral code and to delin- 
eate methods of worship. These primal seers or 
prophets interpreted nature's phenomena for their 
rude followers ; and though often pursuing methods 
antagonistic to those suggested by modern reason, 
they effected certain restraints upon base passion, 
and supplanted the human dread of death and of the 
supernatural with a belief in future happiness for 
the soul. The uncouth men of these ages were 
clamorous for evidences of spiritual power in their 
religious teachers ; to satisfy which demands the seer 
had not only to practise austerities in order to 
evolve a religious ecstasy and an inspirational or 
quickened intellect for soothsaying; but also to 
supplement this power with conjuring and miracle- 
working. To effectively impress his savage brethren 
with any new inspiration or moral precept, the 
primitive seer had to disguise all human frailties ap- 
pertaining to himself, and make at least a pretence 
of intercommunication with invisible powers: and 
furthermore, in conformity with personal needs or 
an ambition to enlarge his influence, or lest he be 
pounced upon as a mere pretender, it was incum- 
bent upon him to utilise the magical and deceptive 
arts. 

Even while urged by the most commendable mo- 



An Allegory 267 

tives of the age, the seer found it necessary to attain 
an esoteric power of divination through abnormal 
bodily conditions and an entranced intellect; and 
also an esoteric glamour by the practice of miracle- 
working: — the former was inspired by a religious 
motive, the achievement of a beneficent spiritual 
guidance of mankind ; and the latter was necessary 
for the securing of his popular influence and the 
power to carry into effect the conclusions resulting 
from his weird vigils. Thus fastings, incantations, 
and occasionally the use of drugs to subjugate the 
physical functions and to induce an inspired men- 
tality became the routine advocated for every aspir- 
ant to high spiritual attainments; these austerities 
being modified as the precepts of a higher morality 
came into force. The public teachings of these 
prophets were more in conformity with the clamour- 
ings of the ignorant and sensuous multitude than 
the inner spiritual wisdom they themselves pos- 
sessed ; which latter it was thought best to retain 
exclusively for the yoga or priestly castes until or- 
dinary men should become so generally enlightened 
as not to profane the sacred truths. In their 
peculiar way the ancient prophets dealt with the 
same problems in nature, and often arrived at vir- 
tually similar conclusions as have the scientists of 
modern time ; but their discoveries were either lost or 
obscured by mystifying symbolisms, because of the 
unprepared state of common humanity to receive 
and utilise them. The prophet of olden time was 
wont to subdue the physical propensities and bring 
about mental exaltation by self-imposed vigils and 
austerities which his modern prototype can dispense 



268 Divinity and Man 

with, because of the possession of a superior physi- 
cal organisation and of faculties of mind enabling 
ready inspiration and a comparatively easy suprem- 
acy of the righteous sympathies and emotions. 
The principal achievement of the ancient seer was a 
revelation of his inspired convictions in the form of 
doctrinal tenets ; that of his successors has been 
re-discovery of original truth and reconstruction of 
prevailing creeds to accord with the improving intel- 
lectual status of the people. A majority of the 
ancient priestly castes, being themselves devoid of 
genius and merely proficient in religious formalities, 
persistently misinterpreted the inspiration of the 
prophets they professed to serve, and lent their in- 
fluence to spread confusion and error. 

The more cultured modern priesthood can hardly 
be charged with this desecration, as they proceed 
more intelligently and reverently in unravelling 
mystic symbolisms, rectifying inconsistencies, and 
eliminating such features as the reasoning spirit of 
the age demands. In discarding certain doctrinal 
features of the creed of their primitive ancestors, 
and adopting others of foreign origin, some tribes 
and races have involved their theological history in 
confusion ; while the alien doctrines thus adopted 
have generally suffered such modification, in order 
to satisfy the characteristics of race and language, as 
to make it difficult to trace them to their source. 
Doctrines of one age ordinarily fail to beneficently 
influence the minds of a subsequent period ; the de- 
scription of divine penalties for sin in the older 
version being usually so extravagant as to be unsat- 
isfactory to more modern reasoning; or else the 



An Allegory 269 

methods of escape from this punishment are too 
grotesque or arbitrary to be taken seriously. An 
ancient creed becoming unsatisfactory, through the 
enlightenment of the popular mind, is first con- 
demned by the more adventurous thinkers; skeptic- 
isms and materialistic theories are then likely to 
flourish, and thus conditions ensue favourable to the 
advent of a prophet to found a new system or to 
reform and revitalise the old. 

We find many dogmas of the ancient creeds still 
in evidence among men ; and their conflict with 
modern thought is productive of much of the skep- 
ticism and indifference toward the religion that 
prevails. That part of religion which relates to 
ceremonials, pretended belief in miraculous legends, 
and dogmatic commands not substantiated by reason- 
able proofs of a spiritual origin might be regarded 
as a compound of slavish conformity to custom with 
love of display; while that which enunciates princi- 
ples appearing at once to the heart, and approved 
by rational thought, is better defined as inspired, 
or as projected from Divinity to human-kind through 
the quickened and prophetic intellect. What may 
thus be termed exoteric or formal religion has ad- 
vocated a self-abased and mendicant priesthood ; but 
the reflections of human reason show that while 
austerities within certain bounds are to be expected 
in those who officiate as religious ministers, any man 
who follows a squalid and contemptible mode of life 
can hardly be a fit example to the young or quali- 
fied to give beneficent instruction to fellow-beings. 
Exoteric religion has urged homage to certain deified 
or canonised souls, and proclaimed them to act as 



270 Divinity and Man 

intermediaries between Divinity and man ; the re- 
flections of reason, on the other hand, intimate that 
man's entire devotional service should be rendered 
direct to the Infinite. Exoteric religion has placed 
the souls of certain notables in the category of saints 
charged with the administration of divine offices; 
intellectual reasoning rejects the proofs offered that 
such appointments have actually taken place in 
Heaven, and at the same time suggests that this 
manner of idealising finite beings tends to estrange 
human mind from the Infinite. Exoteric religion 
has taught re-incarnation of the human soul in lower 
animal forms, and under the direction of petulant 
saints or deities ; a more logical view shows that re- 
incarnation can only take place in accordance with 
fixed universal laws ; each soul is endowed with 
certain eternal qualities which destine its material- 
isation always to occur through beings appertaining 
to its own racial lineage. Exoteric religion has de- 
scribed warlike conflicts among the spirit hosts of 
Heaven ; but logic asserts that all employment of 
combative force is confined to the material plane; 
being there due to trespass, transgression, and the 
necessities of physical existence. Exoteric religion 
has proclaimed the utterance of words and com- 
mands by the Deity to certain prophets or saints ; a 
more reasonable view is that Infinite power is re- 
vealed through nature's phenomena and the inspired 
human intellect, but is not voiced in direct words, 
because of the impossibility of giving incontrovert- 
ible or final instructions upon any concern or com- 
ponent of the material world. Thus, in every age 
there have been false and misleading externalisms 



An Allegory 271 

in religion, placing unnecessary burdens upon man 
and fostering idolatrous sentiments in his mind ; 
their influence, however, being to a greater or less 
extent counteracted by the silent working of man's 
intuition and inspired reason. A tendency toward 
the exoteric and idolatrous formalities subsists 
within all creeds ; which is in part due to human indol- 
ence, in connection with a sentiment of unworthi- 
ness to approach the highest tribunal in the universe 
while a sinful inclination subsists in the heart. Dar- 
ing not to approach the Infinite with a deceptive 
tongue or any evasion of his fault, man eagerly 
grasps at the idea of making terms with a saintly 
intermediary who is able in some manner to elude 
or distract the attention of Deity ; to permit the 
pursuit of a worldly penchant ; and yet to secure 
safe-conduct to Heaven. 

It is this class of worldlings who encourage time- 
serving priests to propagate saint worship ; being 
engrossed with sensualities and altogether estranged 
from the Infinite, they are opposed to any doctrine 
that makes them personally responsible for their 
thoughts and actions. The Brahminical theory that 
man's soul evolves progressively nobler attributes 
and rises to higher planes of etherealisation until his 
personal identity disappears in a halo of nirvanic 
bliss in Parabrahm ; and that the breath of this 
Divine Existence is at intervals expelled forth from 
a central Heaven and through processes of retrover- 
sion is transformed into materiality, from which 
the progressive evolution of its materialised entities 
then begins — affords the best clue ever obtained by 
men of the inner workings of Infinity. By a slight 



272 Divinity and Man 

reconstruction of this theory we arrive at the truer 
interpretation that soul essence, while subject to 
many phases of manifestation, is forever spiritual in 
composition ; that materiality, likewise subject to 
wondrous alternations of character, is eternally sub- 
stance matter; and that the identity of any human 
soul is never wholly lost in the Infinite, though its 
attainments are absorbed or eliminated at certain 
stages of its never-ending career. The ultimately 
dominant religion of earth will probably partake 
largely of Brahmin and Buddhist ideals in its theory 
of world creation and soul destiny, while its moral 
code and teachings will resemble modern Shemite 
and Christian methods. 

Intermediate Astral Zone 

Ittigurh : The scene that greets us here is delight- 
some to look upon, the terrestrial elements have 
now so many new and strange expressions, that had 
we not studied them on their lower and simpler 
planes of being 't would now be impossible for us to 
comprehend or describe them. The general outlines 
of the material world are still maintained, though 
the landscape shows an enhanced freshness and a 
greater variety of colourings. Every astral hill and 
dale is resplendent with bright-hued verdure, while 
instead of sombre granitic strata upon the mountain 
summits, each formation abounds in glittering crys- 
tals and gems more lustrous than the richest mines 
of lower earth ever produced. We yet find green 
and flowering meadows and yellow-tinted fields 
spread over valley and plain, enlivened with con- 
tented herds of astral herbivora ; and there are also 



An Allegory 273 

secluded forests where the more timid species find 
congenial haunts. The human representatives, as 
on earth, possess both city and country homes ; be- 
sides which picturesque lodgments are found deep 
in the forests and mountain fastnesses, peculiarly 
adapted to recreation and change from the intel- 
lectual pursuits that still obtain. 

Every soul wears a benign and happy counten- 
ance, apparently having outgrown all selfish im- 
pulses previous to arrival here; and now, in full 
consciousness of personal purity and worth, is able 
constantly to impart quickening joys to whosoever 
is within contact. Religious and political antagon- 
isms are unknown, the mind of each individual being 
so magnanimous as on no occasion to give offence or 
mistake the motives of another. The duties and 
pastimes are conveniently interspersed, and the in- 
finite variety of concerns engaging even the more 
commonplace minds gives constant exhilaration to 
their faculties and a healthful relish for existence. 
Among certain of the inhabitants of this plane there 
is manifest a joyous expectancy of the time when 
they shall pass over to another astral zone, which 
yearnings resemble those of devout human hearts 
who long for the Heaven their religious faith de- 
scribes. 

Enouin : Now, ere we go further from the material 
world, and before its lesser details become dimmed 
in memory, what sayest thou, Jebriel, to a brief halt 
within one of the numerous quiet bowers here for a 
review of our explorations? 

Jebriel: 'T is a very happy suggestion. Most 
assuredly, let us do so. 



274 Divinity and Man 

E?io7iin : Then, methinks Ittigurh and I might put 
some of our deductions upon terrestrial life into 
the form of exhortations, eulogies, and psalms, at- 
tuned to the utilities of present time ; and, if suiting 
you, to be revealed in your proposed work on lower 
earth, as the maxims we of Iltrumien, impelled by 
surrounding influences, would offer its inhabitants. 

Jebriel : A most welcome proposition! It will 
be, indeed, a pleasure for me to make the record and 
transmit to earth the substance of your remarks. 



THE HOMILIES OF THE STAR SPIRITS 

ADMONITIONS TO NATIONAL AND RACIAL 
LEADERS 

To Rulers and Legislators 

Enouin : Ye that are responsible for the nation's 
course, 

Through administering high office or taking import- 
ant part 

In the policy of state, and shaping of government, 

Avoid thou the spirit of dictatorship, and motives 
set 

Solely to selfish ends ; but aim at ideals of bene- 
ficence, 

An achievement of successes for the general weal, 

Thereby making thy countrymen content with 
present politics 

And disposed to bespeak continuous praises to thy 
name. 



An Allegory 275 

While giving to the decorum of office due concern, 
Connect therewith no affectatious arrogance, 
Intimating thy superiority over the average citizen : 
But comport thyselves with a kind good will 
Toward even the lowliest toilers of the land. 
Take heed that he of a tortuous conditioned life, 
Wherein is scant show for ideas of superior strain, 
Is ill qualified for manners of pleasing grace ; 
Wherefore, entertain thou but sorrow for his witless 
deeds. 
Let it suffice that thy comforts are more plentiful 
Than are enjoyed by the greater score of men, 
For which thou canst bear patiently with one whose 

fate 
Takes him through the cheerless toils of lower 

life 
When hearing the unbridled clamour of his tongue. 
Give thou intelligent consideration to prevailing 
sentiment, 
Help to redress or eliminate the social wrongs extant 
And to quench effectively discord's smouldering fires. 
Reformatory agitation and rebellious tendencies fore- 
stall 
Through judicious enlargement of political privilege 
Coincidently with the general enlightenment to 

appreciate, 
And willingness to assume duties enfranchised citi- 
zenship involves. 
In thy dealing with the erring and criminal class 
There should ever be religious efforts to evoke 
Both moral consciousness and a disposition to begin 
The compensation of follies of the past ; 
Upon the imprisoned and helpless malefactor impose 



276 Divinity and Man 

No degrading corporeal punishments. Let his term 

extend 
Fittingly to satisfy all that justice may demand, 
But with treatment designed to send him forth 
With new conditioned heart, and purposed will 
To pursue a course of discretion and righteousness. 
Reflect thou that the transgressor hath favours few, 
All things seem toward his undoing to conspire ; 
Even Nature, finding him constantly in opposition 

to her law, 
Can only regretfully heap penalties upon his head, 
While honest men, fearing his acquaintance portends 

them harm, 
Take especial pains to come not in his way. 
Consider how it may be a serious popular crime 
To inflict a death penalty upon any human being, 
Or to give harsh punishments that dwarf the inner 

soul, 
While developing hatred that death itself will not 

eliminate; 
For though the criminal's body passes from thy 

sight, 
His injured spirit lives, possibly empowered to 

enthrall 
Other human minds with a penchant for evil deeds. 
In administering the more important offices of 

state 
Employ no needless concealments or mystifying 

subterfuge 
Concerning conditions of the nation's armaments, 
Or how public institutions or the treasuries thrive, 
But let the truth be known, showing implicit confid- 
ence 



An Allegory 277 

In the wisdom and patriotism of the populace 

To come forward when required with sympathy and 

support. 
Should there appear the brewings of class or partisan 

strife, 
Employ thy tactful arts to mollify and conciliate, 
Or, together with the discordant faction's chiefs, 
Discuss the national interests they jeopardise 
Till the narrow and sordid views are overcome. 
When considering applicants for official places in 
thy gift 
Take stock of their talents, and further find 
If patriotism urges them, or ambition for titled 

name, 
Or if merely attracted by the salary that attends. 
Use not these positions private obligations to repay, 
Nor to reward services rendered in a partisan cause; 
And be further advised, if giving them to thy rela- 
tives, 
'T will be said the national offices are being so dis- 
posed 
As to attract mere mercenaries in search of livelihood 
Instead of great and self-sacrificing patriots 
With wisdom to enhance the entire nation's weal. 

To Sages and Leaders of the Aryan People 

IttigurJi : O ye prophets and leaders of the Aryan 
blood ! 
Rise ye above mere fealty toward tribe and 

state, 
With precepts alike for the Eastern and Western 
brethren — 



278 Divinity and Man 

The now divergent branches, Iranian and Caucas- 
ian — 
That while holding in memory their historic great- 
ness, 
They shall heed the lessons of generations gone 

before 
And take wise measures to perpetuate their earthly 

prestige. 
While 't is said the members of the Oriental legion 
Have lost, through assimilation with inferior aliens, 
The fervour of their true-bred and mighty ancestors, 
And that among thy Western hosts are such ani- 
mosities 
As to threaten them with the disasters of intermin- 
able war, 
Consider it thy duty to point the moral of their 

errors — 
The error of the one people in enslaving inferiors 
Then amalgamating with them, to the deterioration 

of their heritage, 
And that of the other people in their interstate con- 
flicts. 
Enjoin thou the practice of magnanimous consid- 
eration 
Toward the many alien creeds and customs extant, 
Requiring no subject people to abjure their ven- 
erated beliefs 
Or to conform exactly to thy civilised ideals ; 
But be content to enhance their commercial interests 
And to confer upon them such of thy moral wisdom 
As may seem to improve their worldly estate. 
Enslave no strange people who fall under thy 
dominion, 



An Allegory 279 

Nor impoverish their lands through adverse govern- 
ment, 

But maintain the conscience of thy sons quickened 

To discern inherent rights of even the rudest bar- 
barian. 

Thus, when one of thy states annexes a new domain 

Endeavour thou to protect whatever natives there 
are found 

From the snares of seekers after what they may 
possess, 

Likewise from being expelled, denationalised wan- 
derers forth 

To become the hated parasites of other lands, 

Advising it desirable to reserve them a region to 
themselves, 

Else colonise their remnants in nations of kindred 
blood. 
Constantly exert thine influence toward interna- 
tional good will, 

Ever ready and eager to arbitrate between those 
estranged, 

Employing thy wits to avert the vicious turmoil of 
war; 

Gaining thereby to thy people such estimable repute 

That the services of their fair sons are in constant 
demand 

For governing, advising, and educating the uncult- 
ured tribes. 
Hold the achievements of thy race in modest 
estimate, 

Bearing in mind what is due the outer heathen wit, 

Also the commercial dependency thy people now 
sustain 



280 Divinity and Man 

Upon such as have no claim to the Aryan brother- 
hood. 
Encourage emigration from the overteeming 

hordes 
To augment the workers of thinly peopled parts, 
Though let there be a discreet management in these 

events, 
Avoiding the creation of a weak mixed breed of men 
Or placing in the one territory several antagonistic 

castes. 
But, if taking measures to prevent amalgamation of 

thy race 
With the Ethiopian, Turanian, or Semitic types 
Be right and necessary to the perpetuation of its 

strength, 
'T is well thine own family branches shall interblend, 
That the weaker ones may receive invigorating 

power 
And a closer sympathy be established between them 

all. 

To Sages and Leaders of the Shemite People 

Enonin : Ye that are gifted to advise and lead the 
hosts of Shem ! 
Make an end to the silence of these centuries long — 
Wherein ye have not voiced the inspiration of Je- 
hovah's breath, 
That in times of old did make the nations tremble 
When the eloquence of His true prophets hurled it 

forth. 
Arouse again thy people to attain national being; 
Call the sons of Israel from serving the Gentile's 
cause — 



An Allegory 281 

Where harried and hated they hold contemptuous 
place — 

Back to the ancient Zion, to sunny Canaan's hills, 

Where, their astute qualities united to the valour of 
Saracen 

Shall build an empire free for thee and thine. 

Enjoin the Ishmaelite brethren who now traverse 

In sorrow the heated and trackless desert wastes ; 

Incorporate them with the restored tribes of Israel's 
seed 

For the founding of a new and holy realm — - 

A safe retreat from all who hate and vilify the race. 

Suffer thy kindred no longer to remain on Gentile 
soil, 

Discouraged from occupations befitting capable men, 

Often disfranchised, ever as suspects looked upon ; 

Bring them to a land they may call their own — 

Elsewhere they have no certain guarantee of rights, 

Being always Jews, they are always aliens. 

Let the experience gained by wandering Israelite 

Warn every tribe against becoming nationless casta- 
ways, 

Dependent on those with whom they have no kin- 
dred ties ; 

Show the advantages of being a proud, self-ruling 
race 

And dispose them to maintain principles of righteous 
government. 

Turn thy strong men from grasping at foreign gold 

To the political possibilities of Arabia, Egypt, and 
Palestine — 

Lands impoverished solely through want of en- 
lightened skill 



282 Divinity and Man 

To construct, govern, and to inspire their inhabit- 
ants aright — 

In which efforts they will have sympathy profuse 

From all the wise and humanitarian elements of 
earth, 

Who well know that the diadem of a kingdom thus 
restored 

Will reflect its glory upon other nations round 
about. 
Reorganise the creed that hath defied many stormy 
centuries, 

Holding to monotheism, recognising no God but 
Jove, 

Exemplifying how imperishable are religious prin- 
ciples 

Founded upon the inspiration of Heaven's inner 
realm ; 

But, since there seems a want of new and vitalising 
elements, 

'T would be well to incorporate certain sentiments 
of Christ, 

With such broadening of tenets that all obstacles are 
removed 

Preventive of an expedient alliance with Islam 
faith. 

Then, let the patriotic fervour of thy race again 
resound 

From statesmen-rulers and prophets as of old ; 

Yet, not alone that Shem's sons may gain their 
cause, 

But all humanity, seeing the outcome of their long- 
tried faith, 

Shall cast away base idols and worship only Jove. 



An Allegory 283 

To Sages and Leaders of the Turanian People 
Ittignrh : O ye of power in the unnumbered 
Turanian host ! 

Put aside the old regime, embrace ideals of a newer 
age; 

Find the secret inspiration of ancient sage and seer, 

That to thy once imperial race shall be restored 

Its legitimate share in the mighty works of earth. 

If thou wouldst see thy people empowered to defend 

Their national domains from incoming foreign 
hordes, 

Then proceed to exhort both ruler and chanting 
priest, 

That they be with humanitarian enterprise con- 
cerned, 

Even as the unfaltering Aryan with missions broad- 
cast 

Strives to bring all men into what he conceives the 
right. 

Give thy people true knowledge of the Turanian 
brotherhood, 

Of Mongol, Tartar, Malay, — all of a single stock, — 

That ties of social and political benefits may ensue 

To effectively check the real alien's domination. 
Among thy nations once foremost in the civil arts, 

Leading all mankind in philosophy, literature, and 
moral cult, 

But who latterly through follies have fallen to the 
rear, 

Consider it thy mission an enthusiasm to awake — 

The desire to once more rank with earth's truly 
great. 

Make thy especial field of effort in the Farther East, 



284 Divinity and Man 

Where serried legions of the black-haired race 

Are in dire need of awak'ning from their present 

lethargy ; 
End there the spell of ancient customs, implant new 

ideas 
Fresh and invigorative for the works of modern life. 
Enliven the dogmas of their creeds, now obsolete, 
With trenchant principles urging the powers of soul 
To expel the physical disorders and deterioration of 

mind 
Ever attendant upon stagnant religious sentiment. 
Endeavour a simplification of existent ceremonial 

forms, 
Teaching instead that Divinity is not propitiated by 

display, 
Nor requires useless sacrifices of man's material 

wealth, 
But is content with the sympathetic reflection of his 

heart 
In prayer and services rendered according to talents 

owned. 
Thou hast an example in the wisdom of the 

Yamato, 
Whose fair isles stand guard upon the Eastern seas, 
For they have entered the course of progressive 

politics, 
Studying alien methods to better protect their own, 
Thus giving a cue of procedure to brethren across 

the main. 
When other nations of thy race likewise come forth 
With guarantees to carry out beneficent government, 
They also will find recognition from the international 

coterie 



An Allegory 285 

And be accorded advantages that from barbarians 
are withheld. 



To Sages and Leaders of the Ethiopian People 

Enonin : Thou of influence among the dark-vis- 
aged sons of Ethiop, 
With yearnings toward a betterment of their earthly 

lot, 
Sow first the seed of aspiration for meritorious works 
Which, nurtured till other redeeming faculties are 

aroused, 
Will evolve the virtuous and substantial intellect. 
Encourage ambition for conquest in the stronger 
tribes 
Who may subdue or peacefully incorporate their 

weaker kin 
Until there is strength of numbers and power of arms 
To repel the foreigners seeking what their lands 
contain. 
Those of thy kindred that sojourn on distant 
shores, 
Suffering indignities from aliens to their kind, 
Persuade thou back to the African continent 
To share in empire building, in reclaiming the wild- 
erness ; 
Making use of their wisdom gained of enlightened 

men 
To instruct and develop the indigenous tribes. 
There is reason for earnest energy in this scheme : 
The alien has lustful eyes upon thy rich domains ; 
Long ago he would have seized them but for 
climate's check, 



286 Divinity and Man 

His minions falling helpless under their tropic sun; 

But immune hirelings can for his service be secured, 

Aye, myriads of thine own racial strain. 

Central Africa thy race must continue to possess, 

'T is the ancestral refuge, nature adapts thee to its 
clime ; 

Keep it thine own ! let no foreign dictatorship 
prevail 

To make thy sons for ever dependent, toiling 
serfs ! 

Producing wealth for landlords in distant homes. 
Falter not at the vast obstacles to be overcome ; 

'T is better making endeavours than grovelling in 
hopeless shame ; 

Afric's vales will not be left in nature's state; 

Their products are required in the world's com- 
merce. 

If centuries are necessary to bring oower to the 
race, 

The progressive efforts will find their sure reward 

In the developing of staid, heroic qualities of mind, 

In guarantees that thy kind shall still survive, 

And that its colour will not always be stigmatised. 
While utilising foreign civilised methods in thy 
cause, 

Still, 't were well that the native spirit should itself 
evolve 

Such ideas and systems as befit the racial tempera- 
ment : 

There is a genius in each race for greatness in its 
way 

That for development requires what the native 
spirit shall essay. 



An Allegory 287 

THE ESSENTIAL VIRTUES OF THE HOME LIFE 
Conjugal Affection 

Ittigurh : When man and woman together plight 
connubial vows, 
Implying that each the other's service shall under- 
take, 
Combining all their interests, making two hearts beat 

as one, 
It is an occasion for every soul to say amen 
And signal approval through well wishings to the 

twain. 
Others, observing the numerous advantages that 

attend 
This joining of hearts in the mystic bonds of love, 
Showing each to be enriched through the other's 

life, 
Are constrained to term the estate holy, and espe- 
cially designed 
By Heaven for the betterment of human-kind. 
The younger generation, taking admiring note 
Of many pleasing features in mutual sex love, 
Are filled with an expectant joy and religious hope — 
Mayhap finding in romantic cogitation a belief 
That the pearly gates of Heaven are only in safety 

passed 
And sympathetic spirits with absolute certainty 

found 
When the pilgrim from below bears as talisman 
The affection-inspired conjurings of an earthly mate. 
When mated, not to accord with the plottings of 
wealth, 
Nor with aims at distinction in society or politics, 



288 Divinity and Man 

But through soul-felt affinity and the truer love, 
Nature will congratulate and make the union happier 

still 
Through joining her interests in its copartnership. 
The nuptial estate upon this higher and normal 

plane 
Suggests many self-sacrifices, with efforts to absolve 
The loved one from discomfort or seeming neglect 
And urges constant vigilance to perpetuate affec- 
tion's flame. 
The husband who is guided by a discreet care 
Takes into full confidence the partner of his home, 
Informs her of all his interests and purposed moves, 
That she, through knowledge of matters vital to 

them both, 
May be constrained to put whims and vanities aside, 
To join in works and plans for their mutual gain. 
Man, being best empowered to battle with the outer 

world, 
Should bear the brunt in all efforts for livelihood, 
While woman, being cast in a more delicate and 

purer mould, 
Is tempered to assist in lightening her husband's 

care; 
If not through bringing material treasure to the fold, 
Then in giving order to and making home the place 
Where his cherished hopes and affections rest. 

The twain, so wedded after nature's will, 
Are in time disposed to the one quality of mind, 
Acquiring through confidential association a bond of 

sympathy 
Which, even when material distance intervenes, 
Brings yet their psychic faculties in close contact. 



An Allegory 289 

Their yoke, conditioned with jealousy and heartfelt 

pains, 
However tyrannous, finds no demand for its les- 
sened weight ; 
For it gives joy while imposing conditions that en- 
slave, 
Being nature's spell, having certain ordained ends in 

view, 
Her inspiration goes with whomsoever takes it on, 
While he that shuns it finds a more oppressive yoke 
Through its incitive impulse becoming a vicious 
bent. 
Connubial affection is essential moral character to 
sustain, 
Without it virtue's safeguards are less certain to 

prevail ; 
Man is wont to become a boastful, smirking libertine, 
Woman a shamming, false-hearted coquette: 
Neither to uphold religious precepts has sincere 

desire, 
For their hearts prefer to wander in prurient mire. 

Parentage 

Enouin : The man whom nature would utilise to 

the special aim 
Of giving embodiment and training to superior 

waiting souls 
Eager to enter life and exploit their inherent gifts 
And struggle for success in the great works of earth 
Is such as manifests reverence for her sacred law. 
He must be concerned with protecting the virtues 

of the race, 



290 Divinity and Man 

Never grasping at self-advantage through another's 

confidence, 
At all times discreetly considerate of woman's fair 

name, 
Holding himself as an ordained champion of her 

rights, 
The antithesis of the libertine galled by insatiate lust 
With penchant to live only for indulgent pleasures. 
Naught is more manly than the paternal quality 

in man, 
Naught in him is more seemly than solicitude for his 

home; 
To find him with offspring grouped on pleasure 

ground, 
Or teaching them the routine of industrial skill, 
Excites but admiration in every uncorrupt human 

heart ; 
As parent, engrossed with the interests of his child, 
Subduing thereby ill-boding propensities and selfish 

wants, 
A man is the better fitted for commendable deeds ; 
For, as celibate, by reason of attention much en- 
thralled 
With trivial vexations, personal advantage, or design, 
That give no return of affection or hope-inspiring 

joy, 

He finds no proper and urging stimulus to achieve. 
It is thus good to praise self-denying, child-sup- 
porting men, 

Whereby may be corrected the false, pernicious 
views 

Often discoursed upon and misleading inexperienced 
youth 



An Allegory 291 

Into contemptuous and irreligious thought on par- 
entage, 
So is it well to teach that truest joys of earth obtain 
Through unselfish efforts to benefit other beings, 
In which beneficence naught can well precede 
Kindly offices in support and instruction of the 

young — 
Which, moreover, guarantees the future of society 

and state, 
Wherefore he is true benefactor who while living 

giveth life, 
Doing his best for the new-forming human tide. 
'T is well that motherhood shall receive a consid- 
erate note, 
For, though not generally abused and showing no 

alarming sign, 
There are women so impelled by frivolous desire 
As to heed the empty vanities rather than nature's 

call. 
The true mother has established through her child 
A living and permanent source of social happiness, 
While the frivolous one, failing to create such kind- 
red tie, 
Is dependent for friendship upon personal charms, 
Which surface-seeing, pleasure-loving men 
May for a time appreciate, then coldly ignore. 
The mother has her greatest score of compensative 
joy 
When finding her son a strong, prudent, successful 

man 
Or daughter an admired genius or matron staid : 
Since the loyal attentions of these loved ones then 
eliminate 



292 Divinity and Man 

All remembrance of past trials in their behalf. 
When glittering fantasies threaten her children to 

allure 
She proceeds with counsel upon consequences to 

ensue, 
And they, discerning what her honest words por- 
tend, 
Quick find their thoughts restored to the better way. 

For the well-ordered home there needs prevail 
A father's impassioned or stern, corrective will 
Combined with mother's love and sympathetic 

cheer, 
That the child may have acquaintance of mandatory 

law 
Concurrently with impressions of soul-felt sentiment: 
Which give power to endure the buffetings of outer 

world, 
While yet a kindly and attractive disposition is 

maintained. 
Thus influenced, the child or youth with temptation 

beset, 
Through fear of father's wrath is brought to hesitate ; 
Then, perchance, a thought of mother's sorrow 

should sin occur 
Gives time for will and reason the evil influence to 

repel. 

TRUE RELIGION AND ITS SUSTAINERS 

Propositions for Church and Clergy 

Ittigurh : The temple of worship should be at- 
tractive and free to all 



An Allegory 293 

To ingather for supplication of Divinity, or confession 
of sins, 

Disposed to encourage commingling of the various 
social elements, 

Creating mutual sympathies, mollifying the jeal- 
ousies of station and class. 

Its ceremonies should include psalms and teachings 
designed to inspire 

Emotions fraught with penitence, love, and hope, 

But no pandering whatsoever to passional propen- 
sities 

Or the parading of emblems that incite superstitious 
awe. 

The Church should not be used as a political scheme, 

For acquirement of properties, the levying tithes 
and rents, 

Nor employed as an arm of oppressive government : 

Being more serviceable to mankind apart from au- 
thority and might, 

Perpetually dependent upon the generosity of its 
membership. 

It should encourage no monastic or mendicant class, 

Allowing that all desirous of seclusion from sinful 
world 

Shall find it without becoming charges upon toiling 
fellow-men ; 

In sooth, advise that such abstention from man's 
normal career, 

Through disuse of Heaven-bestowed faculties must, 
perforce, 

Deteriorate the intellect, and yet give no spiritual 
grace. 

The Church should maintain no inquisitory scheme, 



!94 Divinity and Man 



Nor ceremonies that purport absolution of the de- 
parted soul 
Through incantations performed in consideration of 

a material fee : 
Preferably teaching men to supplicate and confess to 

Heaven direct 
And to look for spiritual rewards befitting their 

deserts. 
When choosing the priestly ministers of religion's 

school, 
The criterion of fitness should be eloquence to instil 
Soul-felt enthusiasm in others for the good works of 

earth, 
And to attract the human heart from sensuous 

desire. 
There needs be restraint upon those seeking titled 

name, 
Or who yearn after wealth and the wielding of 

power, 
On the grounds that such influences ruling the 

priestly mind 
Will attract it from the search for spiritual light. 
The religious minister requires no formalities in 

manner or dress 
Implying special holiness or a person to be revered ; 
Neither should he assume a power to influence 

Heaven's will, 
But, while maintaining due regard for the creed he 

may profess, 
Giving expression to inspired truth needs be his first 

concern. 
When finding it necessary to inveigh against idola- 
trous views, 



An Allegory 295 

He should not proceed with unreasoning fanatical 
zeal — 

Undertaking to punish the idolater who will not 
heed, 

Or to deride him, or destroy his artistic works ; 

But with respect for the lowliest creed and its ma- 
terial monuments, 

Let the relics be preserved for future thoughtful 
minds 

In their researches of the sentiments of primal man. 

He should avoid hasty criticism of those doctrinal 
faiths 

Which, seen from his standpoint, appear grievously 
wrong, 

But frankly admit their certain meed of benefits 

To the races or social conditions where they obtain ; 

Finding sufficient employ for the power at his com- 
mand 

In voicing the inspiration of the belief he serves. 

Martyrs for Religion s Cause 

Enouin : Greater than victorious heroes in the 

nations' wars, 
Nobler than statesmen who frame just and economic 

laws, 
Generous beyond those who from their abundance 

large charities dispense, 
Is he who endures torture, or sacrifices the mortal 

spark, 
For the principles sacred to religious thought. 
They that follow the straightforward course which 

worldly duty shows, 



296 Divinity and Man 

While deserving the admiration and praise of fellow- 
men, 

Can yet be remarked as merely having wisdom to 
discern 

That for prosperity a meed of righteousness is re- 
quired ; 

But no such practical motives are found in the 
martyr true, 

Who, scorning the advantages of methods customary 
and discreet, 

Followed an ideal born of the soul's inner light, 

Well knowing it meant disaster to every worldly 
hope, 

Yet preferring service as a beacon upon progression's 
way — 

Warning against deadly shoals, pointing the right- 
eous course 

To the peace and prosperity so dear to ordinary man. 
For, the teaching of new and clearer views of 
Heaven's law, 

The public discussion of such truths as evil-doers 
hate, 

Decrying against the base edicts of arbitrary rule, 

In olden time oft meant a clear foreseen sacrifice 

Of home, friendship, liberty, and even mortal life. 

The motives that urged those who dared popular 
belief 

Comprise important themes for this gentler modern 
age, 

Since if 't is found their course was Heaven willed, 

And if like incentives be applicable to other lines 

Tending to foster the affectionate sympathies in 
men, 



An Allegory 297 

Then is the martyr's spirit most desirable to acquire, 
Not with intent unwarrantably to quench the mortal 

spark, 
But to conquer self and labour to increase happiness 

on earth, 
In order to conserve the good fruits of martyrs' 

woe, 
'T is well to portray how in religion's earlier stage, 
For any new methods of instruction profiting com- 
mon men 
It was necessary to defy both clerical and civil 

power, 
Whose sordid interests were invariably with the ex- 
isting faith. 
It may be shown how modern liberties are to 

martyrs due, 
Through their appeals to the multitude besotted and 

enslaved, 
Nurturing the germ of Divine inspiration to sufficient 

strength 
To wrest power from soiled and undeserving hands, 
Enfranchise the masses, establish privilege to hold 

and teach 
The doctrines of true piety and of human rights. 
The circumstance of race, language, or form of creed 
Should prove no barrier to a prophet's fair estimate, 
Neither ought excessive devotion to the tenets of 

any one 
Shut out the spiritual light that comes from other 

minds; 
For the traditional records show inner meanings 

that suggest 
Them all as inspired from the same fountain source. 



298 Divinity and Man 

Honours are due any sage whose teachings point 
the way 
To a purer life and stronger spiritual hope, 
But, 't were well adoration be directed to the power 

extolled, 
Not to a mere human revelator of its purports. 
It is a human folly to exalt the teacher, not his ideal, 
To canonise a martyr's soul as sponsor for the race — 
Able to take upon itself the burden of another's 

sin — 
Thus creating pitfalls of idolatry wherein the spirit- 
ually weak 
Stumble in their eagerness to escape penalties de- 
served. 
Wherefore, godliness should from prophetic inspira- 
tion be sought — 
The selfsame power that won the martyr's crown — ■ 
A prophet being regarded, not an intercessor, but a 

guide 
Upon the pathway of truth and spiritual bliss. 

The Martyr of Nazareth 

Ittigurh : O gifted, noble spirit ! sage of historic 

Palestine — 
That gavest so generously a fair and precious life 
To reclaim from sin the debased human tribe — 
May thy praises resound yet many days on earth ! 
Legend saith thou earnest straight from Heaven's 

inner fold, 
Volunteering incarnation on the sin-stained lower 

world — 
Accepting the trials and martyrdom certain to befall 



An Allegory 299 

Whosoever dared to assail the prevailing creed — 
That such truths as humanity then did sorely need 
Might be expounded and made free to all. 
History reveals philosophers who discoursed of 

equity and right, 
Scientists who utilised nature's obscure elements 

for human benefit, 
Reformers who helped purify doctrines of the ac- 
cepted creed, 
But in the teaching of love, charity, and spiritual 

hope 
Verily thou hast no equal among earth's noblest 

sons. 
Thy teachings urge men to worship the Spirit 

Divine, 
Not as a despot demanding ceremonious cant or 

costly sacrifice, 
But as a parent moved by sympathies reasonable 

and kind, 
Requiring of the worshipper simply a contrite heart. 
The oneness of God with nature was thy special 

theme, 
Showing no actual estrangement exists between 

Divinity and man, 
But that divine principles pulsate throughout the 

finite world, 
Affording incentives for every creature to labour, 

love, and hope. 
Of thy mutilated gospel, enough remains to prove 
Thy true estimate of Heaven's position toward 

mankind 
Was that of an overruling parent, accessible through 

pious thought — 



3°o Divinity and Man 

One who employs no intermediaries for propitiative 
work. 

Such method of interpretation of thy preachings 
would indicate 

That thy commission was not to intercede for 
mortal man, 

Nor to transmit his petitions to a mighty Lord 
above, 

But to enlighten the race of how eternal glory might 
be won. 
Man's distortion of thy words is to his weakness 
due: 

His attributing to thy birth a violation of nature's 
law, 

To thy sacrifice a convenient scheme for redress of 
sins, 

Is because sensuality so overrules his superior in- 
tellect 

As to make him prefer grovelling in endarkened in- 
dolence 

To the austerities necessary for spiritual light and 
love. 

It is not remarkable that in an ancient and supersti- 
tious age 

Thy kind, disinterested manner toward the lowly 
and despised, 

And the failure to use them to grasp material power, 

Should seem to exalt thee far above the human 
plane. 

In those days mythical beings were worshipped by 
the Roman race — 

Monsters assumed to be part human and part 
divine; 



An Allegory 3 QI 

Wherefore, thy doctrines preached as from a mere 
human sage, 

Fell lightly upon the dull ears of a sensual populace. 

But, when 't was said thou wert the only son of God, 

Ordained by him to go forth and redeem human-kind, 

The superstitious vein was touched and the horde 
rushed in 

To enroll themselves thy followers — at least fol- 
lowers in name. 
Now, the Roman world, after many tortuous deal- 
ings with thy creed, 

Hath attained comparative freedom from supersti- 
tion's yoke, 

Being possessed of material learning and conceptions 
clear 

Concerning nature's peculiar forces and the phe- 
nomena of her law, 

And the time is ripe the doctrine of thine origin to 
change 

From that of God incarnate to worthy human sage. 

Surely 't would place religion upon a more substan- 
tial base 

To assume each soul contains an eternal spark 
divine, 

That rightly trained will develop a flame of light 

Supplying the true guide to a realm of future bliss. 

Such estimate detracts naught of divinity from thy 
soul, 

But implies that others, who display exceptional 
benevolence, 

Or whose prayerful research wins Heaven's inspired 
light, 

Deserve enrolment with thee as also true sons of God. 



302 Divinity and Man 

ADORATION OF THE DIVINE ATTRIBUTES 

Finite Perception of Divine Purpose 

Enouin : Perception of the subtle forces encom- 
passing lower earth- 
Is so restricted by whims and deficiencies of the 
mortal intellect 

That even daily discoveries of new and important 
themes 

Are fraught with intimations of vast possibilities yet 
in store. 

The unregenerate mind, grasping certain features of 
spiritual being, 

And comparing them with the hard conditions of life 
incarnate, 

Is disposed to enquire why an estate of unalloyed 
bliss 

Should be resigned for the contingencies of material 
birth? 

Questioning Infinite wisdom in sending forth in- 
cipient souls 

To be imprisoned in bodies on sin-stained, toilsome 
earth, 

Many beings doomed to careers of beggary and 
crime ! 

Arguing that even in the most beneficent and suc- 
cessful life 

Many evils have to be encountered and overcome. 

The questioner, rightly seeking answer to such 
thought, 

Will inspirationally sense the universe so organised 

As to include each soul as one of its functional parts, 

In the general maintenance assigned a proper share, 



An Allegory 303 

Which it must fulfil, or suffer the evil fate 
Of a drone living upon its fellows of the hive. 
Surely no soul among the hosts of Paradise, 
Realising the need of incarnate beings of its class, 
But would voluntarily resign all its spiritual joys 
To descend and endure earthly embodiment for a 

term 
In serving a useful mission in nature's realm ! 
Then, what world-being will incontinently find fault 
Because of his ordained epoch in fleshly bonds, 
Or make much of cares and pains, or burdens of 

support, 
If aware of a purpose he is commissioned to fulfil — 
That after life's service he will return to Paradise? 
'T is the happier thought that each spirit starts 

gladly forth 
For incarnation upon the crude material plane, 
But, through want of righteous wisdom among man- 
kind, 
Its birth is attended by numerous afflicting ills, 
While religious instructions during the youthful 

stage 
May inculcate many false and pernicious views, 
Thus leading to discouragement, skepticism, and 
enthralling sin. 
Inspiration implies it is not the whim of an arbi- 
trary God 
That sends any soul into the exile of terrestrial birth, 
But the working of certain occult yet necessary laws, 
Which demand periodical embodiment for each ego- 
mind 
And that the earth be enriched through its special 
work. 



304 Divinity and Man 

Holding an appointment from a high and mighty 

source — 
Which, while entailing rights and privileges on 

earthly soil, 
Attaches a responsibility for the course it there 

pursues. 
Each spirit is apportioned its talent of capability 

and worth, 
Which must give a suitable return in the allotted 

time. 
The wherefore of a fleshly probation for the finite 

soul, 
Which, as tradition truly saith, is fallen from a high 

estate, 
Though from an Eden spiritually conditioned, not 

of finite dust, 
Is only clear to pure and meditative minds, 
Who, rising superior to the folly - loving carnal 

life, 
Peer dimly through the o'erspread veil that screens 
Spiritual glories from the gross material view. 
For no vulgar eye may penetrate to realms divine : 
Then more exact knowledge of Heaven's inner 

sphere 
Must be withheld from the majority of the present 

race 
Until nature's law is given a more reverent estimate. 
In a more refined and godly future age the veil may 

lift 
So that all men will have clearer views of Heaven's 

plane — 
Which, because of ignorance and sin, is now ob- 
scured — 



An Allegory 305 



And realise the various purposes served through 
soul embodiment. 
The inspiration that cometh of meditation and 
prayer 
Should be estimated the safest guide in life's routine, 
And far better than priestly advice or books of an- 
cient lore 
In preparing the soul for its future course. 
Whoso enters upon a career of energy and faithful 

works, 
Designing to share with wife and offspring his ma- 
terial gains, 
To educate others, or to prop the laws of state, 
Thereby places himself in line with Heaven's will. 
Every human life abounds in opportunities to 

achieve, 
To uphold virtue and disseminate kindly cheer, 
Acquire honours to the name and approval from self; 
But which, if neglected or turned wholly to mercen- 
ary ends, 
Become themes for nature's rebuke and the criticism 

of men. 
He that is blind to opportunity and recreant to 

trust, 
Or exhausts his energies in unprofitable schemes, 
Defrauds himself as well as others in his evil bent, 
Goes astray from the normal trend and purpose of 

his life 
And bestrews his pathway with vipers and with 

thorns. 
If among earthly creeds the doctrine doth prevail 
That each life is the expression of a purpose divine, 
The maturing of which brings happiness in reward, 



306 Divinity and Man 

While increasing the sense of personal value in 
Heaven's scheme 

It should help lessen man's burden of sorrow and 
care 

And encourage his gaining credits for a future Ely- 
sium. 
Nature is a material revelator of the Eternal Will ; 

Interpermeating and apportioning every terrestrial 
element, 

Creating utilities throughout the vast cosmic sphere, 

She offers her book of wisdom to each studious soul. 

Her silent powers, entering the inert material mass, 

Urge the unfoldment of myriad shapely forms, 

Mantling each rugged hill with soothing forest 
screen, 

Bringing forth rich harvest from the lower plain, 

Sending rivers to course as life-blood through the 
land, 

And filling the ocean depths with strange, contend- 
ing hosts. 

Through different methods of interblending the 
cosmic elements, 

New forces and substances she doth constantly pro- 
duce, 

Which in turn disintegrate, transmute, upbuild,. and 
so create 

The basic minerals, climatic conditions, and vital 
shapes. 

Varied are the hues she imparts to herbal growth, 

Wondrous is her precision in constructing animate 
types, 

Admirably she conditions the fertilities of every 
clime 



An Allegory 307 

To afford constant opportunity for the aims of finite 

thought. 
The human utilities she ingeniously distributes, 
So that each nation the products of many lands re- 
quires, 
Thereby diversifying energy and increasing gainful 

work, 
Calling upon invention the methods of conveyance 

to improve : 
Which could not be if like resources did everywhere 

prevail. 
Nature is ever devoted to the best interests of the 

race, 
Opposing the ravages of time, alleviating sorrow and 

pain ; 
Each seemingly evil element — even the microbe of 

disease — 
Serves an economic function, necessary in its sphere : 
Being harmful only when its controlling agency is 

displaced. 
When of her methods man attains a clearer light, 
Enabling conquest of forces that portend him harm, 
As well as to show higher regard for her specific 

laws, 
Then will his days be lengthened and his afflictions 

few. 
Nature would have man free from incentives to 

vice — 
Such as come from base faculties of the sensual flesh — 
Requisites in the scheme of life, but, once licensed 

to excess, 
Are only restored after having won her favour in 

penitence. 



308 Divinity and Man 

Her manifestations being effected by a divine inner 

law, 
He that becomes acquainted with them, and their 

purport obeys, 
Is filled with zest for the necessary daily toils, 
Finds new harmonies in life, and a nearness to the 

Infinite. 

Finite Contemplation of the Infinite 

Ittigurli : O Spirit Divine ! 
'T is under the inspiration of thy wisdom's light 
That finite mind proceeds to strange and distant 

spheres, 
Empowered to view spiritual agencies guiding the 

cosmic realm — 
Holding the eternal suns in space, evolving their 

satellites, 
And extending beneficence to all the conscious 

world. 
Thus, the spiritually enlightened perceive thy sys- 
tem to ordain 
Religious devotions as necessary to each human 

heart, 
Uplifting it from the deteriorative whims of mortal 

sense 
To achieve glimpses of thy glory and renew its hope. 
Under some special urging of thy directive power 
The ancient sages were impelled to renounce fleshly 

desire 
For the solving of intricate problems of thy law — 
Through mental absorption in the silent harmonies 

of universal being, 



An Allegory 309 

And meditation upon the spontaneous words of 

common men 
Who, out of temporary emotion, often spake thy 

gospel true — 
To construct doctrinal systems profitable to all the 

race. 
In past ages thou didst urge men to build religious 

monuments 
Apparently, that records might be kept of ideals 

once extant 
For posterity to know the ruling motives of their 

deeds, 
And the measure of thy truth they were able to 

discern. 
These records serve further purposes in bringing to 

light 
Incentives to effort suited to each phase of human 

life, 
And suggesting like motive energies for future 

spheres 
Wherein the soul may its consciousness unfold. 
Even when sated with each world in the cyclic chain, 
And finding the end of its Elysian epoch near, 
The soul may have yet pleasure in the prospective 

change- 
To an effacement of consciousness for birth anew — 
In beginning again the lowly activities of nature's 

realm 
With the trivial delights of a hopeful child of earth. 
All the harmonies of nature are evidences of thy 

Being ! 
Thy perfections show forth in the fragrant, flower- 
ing herb; 



3io Divinity and Man 

In the verdant fields intimations of thine ideals ap- 
pear ; 
Amidst tree-tops song-birds bespeak thy tuneful 

moods, 
While the great sombre hills and oceans vast 
Evince more soberly thy basic elements. 
But that which more deeply stirs emotion in finite 

man 
Is the intuition of thy parent -like solicitude for his 

weal; 
An affection clearly apparent to every religious 

mind; 
The generous Saviour even of the downcast and 

vile — 
A Christ, not flesh-born, but constant throughout 

the universe — 
Nature's most refined element, yet accessible to all. 
Thou art constant as a father in affectionate regard, 
Visiting man in his sorrow, inviting his confidence; 
Eliciting the most secret desires, helping him to 

perceive 
Unworthy features of his life, checking misguided 

aims, 
And urging benevolent sentiment toward fellow- 
men. 
Thou art ever man's ally, interposing a friendly 

shield 
Against the reactionary and retributive principles of 

thy law, 
Offering palliatives for his misdeeds, that their evil 

effects 
May not incapacitate his faculties or eliminate 

hope — 



An Allegory 3 11 

Intimating proper methods an unpropitious course 
to change 

For one wherein is righteousness and blessings in 
consequence. 

These evidences of thy expostulatory and advisory 
love on earth, 

The bestrewing of man's pathway with opportunity 
for healthful joys, 

Give assurance that when his soul reaches the ulti- 
mate Paradise 

Thy presence will fully enrapture and closely attend 

As it partakes of the glories of the Elysian domain. 
But still, while thy love surely endureth for all 
time, 

Forgiving, and ameliorating the consequences of 
finite sin, 

'T would be folly to expect it to so far extenuate 

As to encourage a continuance upon an evil career. 

Hence, when man returns to Heaven his heartfelt 
thanks 

For advantages and joys that may fall to his lot, 

He should also remember the chastenings of his life 

Which effect such needful schooling to heart and 
mind 

That they are later regarded as blessings Heaven sent. 

Verily, it seemeth within the province of thy law 

That temptings are imposed as special tests of ear- 
nestness, 

Or to enlarge human sympathy and broaden views — 

Their resistance fortifying the character for worthy 
deeds. 

Man knoweth not his strength, having no temptation 
overcome; 



3i2 Divinity and Man 

Then, if no serious loss or sorrow has found his path, 
His heart is weak in benevolence for the unfortunate, 
Little disposed to alleviate the woes of ignorance 

and sin. 
Naught so changes a haughty or self-righteous man 
As to mistake his own course and come to grief, 
Gaining personal experience of sin and misfortune's 

bitterness 
And thereby better understanding the brother fallen 

low. 
Aye, even in human sorrow Divine purpose is 

evident, 
Method is discernible in these ills on life's highway, 
Substance for pious reflection, nourishment for 

spiritual growth ; 
Man's duty, when finding his resolutions sorely put 

to test, 
Is to discover what moral lesson may be therefrom 

derived, 
And to turn the occasion to a spiritual account. 
Thus, praise should be thine for joy and sorrow 

alike, 
Thy wisdom well determines which meets the pre- 
sent need ; 
For, 't is possible that heartrending griefs or deep 

despair, 
Or temptations that require earnest efforts to resist, 
Serve for the time being the soul's best interest. 

Invocation of Infinite Love 

Enonin : O Spirit of Infinite Love ! 
Let thy mercy be with the children of lower earth ; 
Wean thou their hearts from the enslaving flesh — 



An Allegory 313 

From contentious impulses, selfish and sinful 
thought, 

And whatsoever bringeth only evil to their lot. 

Urge thy finite offspring toward true fraternal love, 

Disposing each to view the other's faults in mildest 
light, 

Strengthening whomsoever holdeth an office of 
special trust 

To conscientiously fulfil the duties therewith con- 
cerned. 

Let him have inspiration who serves a public cause, 

That he may each obligation religiously discharge — 

Duly respecting the rights and interests of fellow- 
beings, 

And expounding righteousness through the example 
of his life. 

Inspire the strong to considerate treatment of the 
weak; 

Let there prevail leniency even for confirmed wrong- 
doers, 

A disposition to regard forbearingly all of hearts 
astray 

With the unprofitable vanities of their worldly en- 
vironment. 
Enable man his resentful propensities to contain, 

And to show kindly sympathy as occasion may sug- 
gest ; 

Especially urge each member of a strong and gifted 
race 

To cultivate liberal sentiments toward the baser born 

That are struggling forward in thy progressive scheme 

From the one ancestral plane which all must own. 

Thus, when meeting fellow-men of facial profile low, 



3H Divinity and Man 

With animal markings over-prominently displayed, 
And deficiency in features denoting the enfranchised 

intellect, 
Give thou the civilised mind inspiration to appre- 
hend 
That moral discipline is not for such to exemplify ; 
Wherefore, their failings shall have a milder estimate 
Than depravity shown by those of gentler blood, 
Whose fair heritage of sound reasoning intelligence 
Gives accurate conceptions of sin and its conse- 
quence. 
Inspire thy spirit of leniency when fierce barbarian 

ire 
Bursts forth vengefully, brutal and indiscriminate; 
For,however misguided and blameworthy this course 

appears, 
There is reason in fearing an alien intruder's will. 
Man may so consider that racial fear and hate 
Are concurrent with the instinct of all-conscious life, 
The supposed enemy to harass, destroy, or repel, 
And to protect and perpetuate the congenial type. 

Strengthen faith in thy justice and affection for all, 
In thy capacity and disposition to sustain the right- 
eous cause, 
To deal with each wrong-doer as his case deserves ; 
Disposing man, whenever his rights have been in- 
fringed, 
Rather to leave the transgressor entirely to thy care 
Than to set about an infliction of harsh penalties 

himself. 
When numerous misfortunes beset a purposed 

course, 
Giving to aspiration's goal a distant, hopeless view, 



An Allegory 31.5 

Grant patience, and ardour the obstacles to sur- 
mount, 
Enabling conquest of the pride scornful of humble 

work, 
With courage to begin anew upon however modest 

lines. 
Take cognisance, O Spirit, of such individual needs 
As the varied conditions of civilisation doth impose, 
Wherefore, one man needeth restraint from anxious 

studiousness, 
Because neglecting thus the requirements of social 

brotherhood, 
While another, who upon sensualities is wholly bent, 
Should be sobered by consideration of his spiritual 
interests. 
Inspire the heart of him possessed of abundant 
means, 
That he may devote less thought to sordid cares 
And more to expenditure of his surplus wealth, 
Whereby he shall alleviate the distress of other be- 
ings 
And attract influences to profit his spiritual estate. 
To him that is slothful or profligate in his course, 
Let thine inspiration his better faculties bestir, 
That he shall not prove a burden upon other men, 
But experience the joy of possessions rightly gained : 
Inclined, if not to the rendering of beneficent aids, 
At least to the earning of his own mortal sustenance. 
Help man to attain freedom from superstition's 
spell : 
Especially beliefs implying demons to share thy 

power — 
Able to restrain or confuse the workings of thy law. 



316 Divinity and Man 

Urge him to renounce doctrines describing it thy 

will 
That human beings may come under demon rule, 
To be pursued and tempted from the truer way, 
Then harried and maltreated throughout all future 

time — 
Given over to raging devils whose one special desire 
Is to invent new tortures for their helpless dupes. 
Save man from these ancient and barbarous beliefs, 
The influence of which tends more to discourage and 

brutalise 
Than to lead him to an appreciation of the right. 
Let him behold these demons in their actual guise 
Of fleshly propensities, through misuse rendered 

vile, 
Impulses essential to his being, but once depraved, 
Becoming lecherous, thievish, or murderous de- 
mands, 
Urging with persistent energy to unseemly deeds. 
Save him from these incentives of the baser self, 
Susceptible of distortion to passions beyond control, 
Portending wrongs to those whom he should pro- 
tect, 
And secret struggles for his own heart to rectify. 
Grant thou the light to find thy wealth of love, 
Thy treasury of new hope for the weary and op- 
pressed, 
Redeeming from its heritage of base animal propense 
The spiritual jewel serving the cause of embodi- 
ment. 
Hearken unto these prayers, O Infinite Love! 
Petitions for what seemeth to thy servant pressing 
needs, 



An Allegory 317 

Give response to this humble expression of finite 

sentiment 
Accordingly as thy wisdom shall approve. 
Lead each in a direction whereby he shall achieve 
Whatsoever is assigned as his portion of beneficence, 
Then, as thy purposes become on earth more mani- 
fest, 
May human-kind approach the nearer to thy cause 
And unerringly comply with the import of thy law. 

Jebriel : Well said, Enouin and Ittigurh ! Ye 
have taken your lessons seriously, indeed, and by 
these expressed sentiments show a grasp of the 
earthly situation that I venture but few of our own 
citizens can surpass. Our next move will bring us 
to the superior zone of the astral system, details of 
which it would be difficult for you to describe in lan- 
guage translatable to men. Wherefore, so soon as 
you have contemplated its features sufficiently for 
your purposes, we will proceed to Elomiel, the 
astral Capitol of our planet. 

Ittigurh : Let us proceed now to Elomiel, whose 
golden-domed edifices we see resplendent on the dis- 
tant horizon. We would, however, observe some of 
those wondrous ceremonial processions of its resi- 
dents that we had a bare glimpse of on our former 
sojourn there — -viewing in turn the scenes of the 
Aryan, Semitic, Turanian, and Ethiopian divisions 
of the city. Ah ! 't is glorious after having wit- 
nessed the racial hatred and quarrels in material life 
to find all here, even while retaining their distinctive 
social systems, in such mutual accord, and acknow- 
ledging fealty to the one dignitary, Ibrim. It would 



318 Divinity and Man 

be most delightful to tarry yet longer amid these en- 
chanting scenes, were it not that duty urges us 
toward preparation for the home journey. Now 
must we present ourselves at Court and bid adieu to 
Ibrim, then take our departure from this good 
planet. 

Higher Astral Zone. Elomiel, Court of Ibrim 

Ibrim : Hail, ye of Iltrumien ! Is thy mission to 
earth so soon fulfilled? 

Enouin : In the interval since leaving thy presence 
we have explored many phases of thy great world, 
and gained much knowledge of its material and 
spiritual phenomena. Our interest in the events of 
the journey was continually whetted by the untiring 
enthusiasm of Jebriel, without whose aid our visit 
would have been almost fruitless, owing to vast dif- 
ferences between almost every condition of existence 
here and that of the world to which we belong. 
Our discoveries show thy world exceptionally prolific 
in the varieties of natural expression, the powers of 
Infinity. Hence, the more we meditate upon its 
qualities, the greater is our reverence for the Divine 
thought that set in process of development this 
truly admirable fragment of the universe. 

Ibrim : This meeting with such earnest and ap- 
preciative souls from a distant planet affords me an 
exceeding pleasure, and a yearning that you may re- 
ceive the most correct impressions possible concern- 
ing our beloved world. I am, therefore, prompted 
to briefly discuss a few of the subjects in which you 
have evinced special interest, and to offer some of 
my own opinions thereon. 



An Allegory 3 X 9 

IttignrJi : Whatsoever of comment or information 
't is thy pleasure to bestow will receive our grateful 
attention. Indeed, there were abundant matters of 
interest that time did not permit of our close scrut- 
iny, but which we thought to retain in memory, 
hoping to be able to meditate upon and unravel 
their import after reaching the home land. 

Ibrim: In the display of the powers of the Infinite 
upon this planet, the beginning is made through 
their embodiment in matter as terrestrial energies 
and entities, which later, discarding substance, pro- 
ceed through various stages of unfoldment in the 
astral zones. Thus, whatsoever of intelligent design 
is found upon the material plane appears again in 
each successive astral zone and will eventually be re- 
produced in the great central Elysium. On arrival 
at this, the higher zone of spirit, every earthly feat- 
ure appears to have attained the acme of perfection, 
and naught seems lacking that would add to the 
weal of its inhabitants. Many of our intellectual 
occupations are not even remotely imagined as yet 
upon lower earth ; while the most abstruse subjects 
with which human beings have undertaken to deal are 
here so simplified as to be easily understood by the 
commonest mind among us. 

The stellar hosts visible from the material plane — 
but of structural organisation and movements of 
which men have attained little exact knowledge — 
here offer such facility of research that, with many 
well-devised instruments at hand, there are revela- 
tions which, compared with the crude results of hu- 
man effort, are magnificent indeed. The aggregation 
of stars constituting the Origian theocosmic system 



320 Divinity and Man 

becomes an intricately organised body in space ; and 
set upon orbits about it in all parts of the illimitable 
heavens are other groups equally great, though some 
of them are so distant as to appear less significant 
than mere wandering comets that happen to be 
within close range. In sooth, every such component 
of the vast universe attains to the symmetry of an 
accurately working mechanism — its major parts be- 
ing majestic suns, with mutually adjusted relation- 
ships to each other, and endowed with powers for 
self-renewal and perpetual service in the cause of 
universal harmony. 

The Kalpa cycle, of duration too great for finite 
comprehension, marks an interchange of a vast array 
of subtle forces and soul entities between the central 
Elysium and the nature-sustaining planets. This 
grand epoch is the same for all solar systems, as re- 
gards duration and achievements, and like energies 
and entities vibrate between the two theocosmic 
poles which the central Elysium and the material 
planets constitute. Neither the base elements nor 
spiritual energies of this structural division of the 
universe are subject to any increase or decrease in 
quantity or continuous development of power, nor 
is there a perceptible variation in the number of 
organised or habitable planets ; there being main- 
tained at all times an interorganic counterpoise, 
whereby the evolution of one planetary and vital 
system is coeval with the disintegration of another. 

We find that in working out her material designs, 
nature utilises elements and forces that in immediate 
effect seem to antagonise each other, but which in 
their final purports attain an end beneficent to her 



An Allegory 321 

system in its entirety. Since the beginning of 
earthly evolution from the primal nebula, each com- 
ponent physical force and element has in its course 
of activities performed functions essential to the 
general progression ; and through the efforts of in- 
numerable agencies thus engaged, the crude condi- 
tions of early epochs have been changed to the 
tranquillity and order prevalent in modern time. In 
the solidifying processes of the earth's exterior crust, 
powerful and seemingly contending forces effected 
essential changes in the quality and configuration of 
its surface stratum. Bodies of land were lifted from 
the ocean depths to be clothed with verdure and 
to sustain air-breathing creatures ; and coeval with 
these elevations, other lands levelled by the erosion 
of ages of exposure to atmospheric elements were 
submerged to sustain and to receive enrichment 
from marine life. When the more vigorous agents 
of terrestrial development had made sufficient pre- 
paration, the primal soul elements productive of 
plant and animal extended forth throughout land 
and sea, and their activities created fitting conditions 
for progressingly higher types. 

The primal animal forms were of simple or un- 
wieldy structure and slow mentality ; but through 
the spirit of progression engendered by nature's 
many contributive forces, there were evolved species 
more graceful in outlines and capable of more varied 
expressions of intelligence. An abundant vegeta- 
tion did service in absorbing the noxious gases that 
filled the primal atmosphere and converting them 
into new substances, which besides giving sustenance 
to innumerable active creatures, formed mineral 



322 Divinity and Man 

deposits that have become the heritage of civilised 
man. Creatures of the sea, from the minute coral 
polyps to monsters of huge growth, in pursuing 
their normal existence also performed noteworthy 
service in shaping the surface stratum of our planet. 
Then man, who was primarily capacitated as one of 
the ordinary animal species, eventually entered upon 
methods elevating him above mere instinctive effort 
to systematic works, whereby he came to improve 
the conditions of nature and to assist her manifesta- 
tions of intelligent design. 

In reviewing the different phases of intellectual 
progress, we find that in the barbaric condition man 
is a weakling, with meagre safeguards against raven- 
ous creatures, climatic rigours, or disease-producing 
miasma, but in civilised life the creatures that do 
him evil are subdued, the rigours of climate are pro- 
vided against, and the miasma are dispelled by land 
drainage and cultivation, and the confining of rivers 
to narrower channels. In barbaric life physical 
prowess and cunning are the main qualities required 
for a successful and respected career; in civilised life 
industrial energy, intelligent enterprise, and honour- 
able conduct are the essentials to material prosperity 
and the attainment of desirable estimation among 
men. With barbarians there is a great expenditure 
of human effort which yields no beneficent returns, 
as in religious sacrifices and the extravagance of mis- 
guided or corrupt rulers; with civilised men divine 
worship contains no wealth-destructive ceremonials, 
and rulers have not license to appropriate the pro- 
ceeds of the people's labour to unwise or selfish 
ends. The barbarian recognises no law but that of 



An Allegory 3 2 3 

physical might, and is loath to contribute of his 
means to public benefits ; civilised man is conscious 
of thedemands of society, and volunteers his share 
of the burdens they entail; finding comfort in the 
reflection that for every social obligation imposed 
upon himself, he is compensated by advantages 
coming to him through the efforts of others ; and 
furthermore, that the products of his toil and thrift 
are secure for his enjoyment. The mental activities 
of the barbarian are restricted to certain ordinary 
channels, outside of which it is considered irre- 
ligious or unlawful to essay ; the range of civilised 
thought is unlimited, and every manifestation of 
originality or genius is cordially approved. Bar- 
baric man is harried with misgivings of vindictive 
gods, demons, or ghostly forms, and to secure the 
favour of or immunity from which he resorts to self- 
torturing penances or costly sacrifices ; civilised man 
is aware that demons and ghostly apparitions are, as 
a rule, the products of minds distempered by false 
teachings or vice, and that for his adversities he 
should first look to the motives and methods of his 
own voluntary pursuits. Barbarians in thought and 
habits are not wholly confined to the inferior races 
of mankind ; they are found in every condition of 
human society, imposing an influence that retards 
the advent of the complete civilisation, which is by 
many thought to be long since due upon the ma- 
terial plane. 

To the imperfectly defined religious doctrines that 
obtain may in great part be attributed the retarded 
spirituality of the race. Were there less regard for 
the ceremonials described in sacred scripture, and 



324 Divinity and Man 

more heed given to the moralities they advocate, the 
bitter sectarian strife, so much in evidence, would 
find little upon which to perpetuate itself. Teach- 
ings intended to make man conscientiously hon- 
ourable in dealing with fellow-beings ; to afford 
safeguards against temptation, and to induce more 
harmonious relationships with the Infinite Spirit, 
are found in almost every creed ; but they are less 
attractive to average humanity than the ceremonials 
and passion-inspired tenets which accompany them. 
Time works havoc with religions, — or at least with 
their externalisms, — as it does with every feature of 
human civilisation, and there is need of new ideas to 
quicken devotional sentiment. We find, however, 
many beneficent changes now taking place in some 
of the religions of earth ; doctrines are being revised ; 
barbarous beliefs and practices are denounced and 
more enlightened views inculcated ; giving thus a 
fair prospect of the early advent of a better religious 
era for mankind than has hitherto prevailed. 

In considering the achievements of individuals, it 
is seen that while genius, as an eternal heritage of 
the ego, will generally struggle through material ob- 
stacles and win the goal its incentives call for, suc- 
cess is not necessarily assured to every possessor of 
noble endowments. Inherent genius, through ad- 
verse surroundings or mistaken methods, may be 
unhinged, thwarted, or fatally delayed, so as to fall 
short of what might be termed its preordained mis- 
sion. Again, a very commonplace intellect may 
have such fortuitous surroundings or training and 
begin life with methods so aptly chosen, as to en- 
able its possessor to attain wealth, good repute, and 



An Allegory 325 

even eminence among fellow-beings. Within every 
unperverted mind subsists a power of discernment 
of Infinite truth ; a channel that interconnects with 
an absolute and overruling principle in nature ; and 
it is through this channel that each individual man 
must look for power to achieve great works and to 
win happiness in life. The gates leading to true 
wisdom are barred against the evil-doer by subtle in- 
fluences within his own intellect which obscure the 
way to success and pleasure-giving activities, and re- 
pel the religious thought and inspiration essential to 
a beneficently receptive mind. Whosoever passes 
from earth to the astral plane having neglected the 
normal duties and responsibilities for sensual indul- 
gence finds a spiritually impoverished and evil in- 
heritance to burden him with difficulties and 
humiliation. No one is absolved of his offences 
through mere lapse of time, but must sooner or later 
make amends for every misdeed and win the favour 
of Divine law by the sincerity and efficiency of his 
efforts. Failure to achieve the preparation of soul 
which earthly circumstances and the endowments 
warrant, therefore, portends arduous compensating 
labours in the realm of spirit. These labours consist 
in self-regeneration, and satisfying the needs of such 
unfortunates as the victims of terrible vices, or in- 
fancies whose earthly experiences were prematurely 
cut off. Thus it would seem a fortuitous provision 
that these unfortunates abound upon the lower 
spirit-planes, whereby such as in life were capable 
and yet failed of the achievements nature had ap- 
portioned as their due may compensate therefor and 
set themselves aright upon the course of progress. 



326 Divinity and Man 

During its cycle of consciousness the soul may 
penetrate and understand whatsoever pertains to the 
finite in nature and spirit ; but the Infinite, or un- 
changeable principle of the universe, it will never 
solve or entirely comprehend. Although able in 
due course to rise to an exalted degree of intelli- 
gence, and to control and utilise many elements of 
matter and spirit, the soul is ordained for ever to a 
subordinate capacity in the universal economy, sub- 
ject to the dictation of a mystic Will which it can 
neither equal nor find the ultimate of. Thus, the 
finite soul may realise itself as part of Infinity, but 
not of the superior faculty or of that Intelligence 
which ordains and overrules all being. This ultimate 
and overruling Faculty of the universe is the true 
God, of which, however, an inspired modicum is 
found in each finite atom and entity extant. In 
certain relationships, therefore, Deity may be con- 
sidered as outside of or distinctive from finite and 
material existence, but not more so than is one of 
the ruling faculties of a human intellect distinct or 
separable from other and subordinate elements of 
the mind or body. Wherefore, even as the basic 
faculties of sense and impulse in man should hold 
themselves in abeyance to the dictates of the reason- 
ing principle of mind, so also should each member 
of the finite race maintain himself in an attitude of 
reverential subjection to an Infinite Will, and venture 
upon no thought or action recognised as being in 
conflict therewith. 

Now, ye children of a distant realm, I wot thou 
hast enough of the history, institutions, and senti- 
ments of earth to suffice thy mission. I fain would 



An Allegory 327 

have thee longer with us, but perceive thou art not 
constituted to sojourn a great time amid the en- 
vironments of this world. Convey my respects to 
thy planet's chief Dignitary, and may thy long 
journey have constant cheer from expectances of the 
home scenes that await thy coming. 

Enoirin : This solicitude for our welfare, most 
kind friend and benefactor, is gratefully appreciated, 
and we will give earnest consideration to all thy wise 
teachings. Henceforth it will be a source of pleas- 
ure to reflect upon this fortunate interview, and 
when we impart the wisdom gained through thy 
good offices to our brethren, they will certainly re- 
joice with us and sing praises of thee and of the 
noble world under thy dominion. 

Ittigurh : And thou, Jebriel, efficient guide and 
companion in our exploits, 't is difficult to find 
words to express the sense of gratitude we entertain 
for thy efforts in our behalf. Peace and love be 
with thy happily conditioned mind ! and may this 
great world thou hast such inner knowledge of move 
tranquilly and speedily onward to a glorious mil- 
lennium. . 

Jebriel and Chorus of Assembled Spirits : 

May thy transit hence to distant Iltrumien 
Be as an hour with an enraptured dream — 
The broad spaces that obscure thy planet's light 
Easily o'erspanned as terrestrial vales by falcon's 
flight ; 

May thy reception by kindred souls bespeak 
The occasions known here when brethren meet 



328 Divinity and Man 

Brethren from other zones, starting forth anew 
Tender sympathies of fraternal love. 

We shall hope from thy visit such beneficent result 
As to cause other like missions to planet earth — 
Leading, mayhap, ambitious souls of terrestrial 

strain 
To undertake similar researches in thy domain. 

Should we not again meet on worlds finite, 
At least 't is possible, when reaching ultimate Para- 
dise, 
For us together to discourse of planetary lore 
And the further science Divinity allots our store. 

Now, as dutiful servants of the eternal universe, 
We turn from thy contemplation to necessary works, 
Trusting that in future we with thee shall dwell, 
Till when, Enouin ! Ittigurh ! fare thee well. 



DEFINITIONS OF CERTAIN SPECIAL TERMS 
USED 

Cycle of Consciousness. — An epoch appertaining to 
each individualised intelligence, which commences with 
its departure from the ultimate Heaven to earth as an 
ante-natal ego, and ends with its return to the Heavenly- 
source. 

Kalpa Cycle. — An epoch appertaining to solar time, 
commencing with the great periodical outflow of planetary 
matter from the sun and ending with its return thereto. 
Approximately 8,640,000,000 earth years: viz., compar- 
able to the Brahminical reckoning of 2000 Maha Yugas, 
or a day and night of Brahma. 

Nephela. — A name of the sun, distinguishing it from 
other like luminaries of the universe. 

Origian System. — A name to designate the grand 
theocosmic division of the universe in which the sun 
Nephela and its planets exist. 

Pralaya. — An epoch of material disorganisation in 
a solar system, due to withdrawal of certain formative 
spiritual forces, and which ends with the return of these 
forces or the beginning of a new Kalpa cycle. 

Spiritual Intuition. — An instinctively percipient 
inner sense possessed by the human mind, whereby in- 
finite or universal truth is communicated with or in- 
spired, and which forms its nearest connecting link with 
the Infinite. 

329 



33° Divinity and Man 

Theocosmic System. — Spiritually considered, a local- 
ised power centre of Divinity consisting of an inner 
spiritual resource or Heaven, which sustains a direct in- 
terrelationship with the natural and soul manifestations 
of every material world. Physically considered, an 
aggregation of interdependent suns and planets forming 
a component division of the greater or illimitable stellar 
universe. 

Ultimate Elysium. — The paradisial centre of a theo- 
cosmic system. A focus of emanation for incipient souls 
at the beginning of their cycle of consciousness and of 
attraction from the time of their physical birth. 

TIME DIVISIONS OF THE KALPA CYCLE 

The Kalpa Cycle approximates 8,640,000,000 Earth 
years, and is equal to: 

100 Methelian Ages of 86,400,000 years each; 
400 Megazoan Ages of 21,600,000 years each; 
1600 Anthropogenian Ages of 5,400,000 years each; 
6400 Epistemian Ages of 1,350,000 years each; 
25,600 Anagrian Ages of 337,500 years each; 
102,400 Agathian Ages of 84,375 years each; 
409,600 Ajitanian Ages of 21,093! years each; 
1,638,400 Sajanian Ages of 5273 years each. 

THE END 



MAY 19 1903 



